Role of the Master
in Human Evolution
(Proceedings of the Sahaj Marg Seminars held at Vorauf-Munich, Paris and Marseilles
from June 28 to July 13, 1986)
by
Shri Parthasarathi Rajagopalachari
First Edition: ©Shri Ram Chandra Mission, Munich, West Germany, 1986
Second Edition: (first Indian Edition) ©Shri Ram Chandra Mission, Shahjahanpur, UP, India, 1987, 3000 copies
All rights reserved
©Shri Ram Chandra Mission
North American Publishing Committee Molena, GA, USA, 1994
No part of this book may be reproduced in any form or by any means without permission in writing from Shri Ram Chandra Mission.
Printed in U.S.A. ISBN 0-945242-29-8
Contents
I. Role of the Master in Human Evolution
Vorauf, Germany Vorauf — June 29, 1986 Vorauf — July 2, 1986 Vorauf — July 3, 1986 Marseilles, France Vorauf — June 29, 1986 ... 10 Vorauf — July 2, 1986 ... 14 Vorauf — July 3, 1986 ... 20 Marseilles — July 8, 1986 ... 25 Marseilles — July 9, 1986 ... 34 Marseilles — July 11, 1986 ... 40 Marseilles — July 12, 1986 ... 49
Marseilles — Morning of July 13, 1986 ... 55
Marseilles — Afternoon of July 13, 1986 ... 61
Lectures ... 68
Obedience ... 68
Religion and Spirituality ... 72
Spiritual Love ... 76
Living Death ... 81
Questions & Answers ... 85
Meditation on the Form ... 85
Jealousy ... 86
Praying for a Sick Person ... 89
Deserving a Master ... 91
Guilt ... 92
Family Life ... 97
Anger and Greed ... 100
Praying to Jesus ... 102
Dealing with Illness ... 103
Duty ... 104 Marseilles — July 9, 1986 Marseilles — July 11, 1986 Marseilles — July 12, 1986 Marseilles — Morning of July 13, 1986 Marseilles — Afternoon of July 13, 1986
II. Lectures
Paris, France, July 4 to 7, 1986
Obedience Religion and Spirituality Spiritual Love Living Death Questions & Answers
III. Questions & Answers
Vorauf, Germany, June 30 to July 2, 1986
Lectures Meditation on the Form Jealousy Praying for a Sick Person Deserving a Master Guilt Family Life Anger and Greed Praying to Jesus Dealing with Illness Duty
I
Role of the Master
in
Vorauf — June 28, 1986
I would like to start off this session by speaking about something that is very close to our hearts, all of us here; one whom we loved very much, whom we still love very much, our Master. Many of you have had the good fortune to have been with him for many years, and what I am going to say will not be very new to you; but at the same time, when we talk about the same thing again and again, it has two benefits. The first one is that anything which is worth saying can be said again and again, it need not be new every time. The sec-ond thing is that by repeatedly saying it, it strengthens the feeling in us of what we should have.
It is my experience that many people who are requested to speak on such occasions are afraid of failure. They also fail because they look for something new to speak about every time. The old ideas, you know — whenever we talk of wis-dom, we talk of ancient wisdom, mature wine! And it is no less true about the truths of this world, about the wisdom, that the more they age and mature, the more wise they become. So, we have a subject which is an eternal subject — spirituality.
So, as I was saying, we have the subject which is eter-nally valid, eternally necessary; that is the spiritual truth, spirituality itself. And for that we depend on one who gives it to us — the Master. Therefore, if there is one thing more important than truth, than spirituality itself, it is the Master who gives it to us. In modern life we are familiar with self-service shops, automats, things like that. But I do not think there will ever be a time when we can get spirituality like that. Therefore, the importance of the Master, our spiritual life, and this all the ancient traditions have emphasized again and again. The first truth has always been, "Look for Him who can give it." And this truth my Master, our Master, has repeated again and again, "Search for Him, and when you find Him, your job is over." The Master gives to us in several ways. He gives to us by teaching us; he gives to us by being a living example of what we should be; and he gives to us by giving himself. So, we learn from the Master at three levels: what he teaches us, what he teaches us by his writings, by his words; what he shows us by living the life that we should live ourselves; and what he gives us from within himself, putting it into our inner self, which we cannot see very often.
Now it is a well-known fact that everything rises in importance as it rises in level (raises itself in the level of existence). At the lower level it is less important, at the higher level it becomes more important, at the highest level it is the most important. Therefore, what we get from him by word of mouth, by his books, by the teachings, though it is very important, yet it is the least important of the ways he gives to us. What he teaches us by his living, the example of his life, is more important than the last stage. The highest gift, of course, is what he gives us in his transmission, which is invisible, imperceptible, unknowable.
Now, here comes a problem, (here we have one of the operations of the principle of invertendo), because we have been taught that what we can see, what we can feel, is more important than what we do not see and feel, you see. Also, our intellect tells us that the
intellectual teachings are more important than something we do not feel. The teachings appear more important than what we cannot see and feel, you see. Therefore, what happens is we give the greatest importance to the least important part of the Master, and little or no importance to the highest level of His existence, His spiritual self.
This is perhaps the most important reason for our failure, because we judge the Master by what he says, what he writes, and they do not stand comparison with so-called philosophy. There are much better books written, much more difficult to understand, and one of the modern diseases is to think that anything which is more difficult must be better. So his teaching does not impress us, because it is my experience, too, along with so many of yours, that when you compare him to the famous philosophers, even in India, Shan-kara, for instance, or Ramanuja or the Western philosophers, his does not look like philosophy at all. Then when we come to his example of his existence, we have similar problems, because again his mortal existence was not something which was in the original sense of the word "exemplary," not an exemplar, you see. It was a simple life, an unassuming life, lived at the lowest level of physical existence, and for those of us who have been exposed to philosophers in their studies, in their garden, near their swimming pool, libraries filled with books, the Master's life was nothing, you see. So, at the first two levels, our Master, it was not surprising, if he failed to impress us. When we come to the highest level, the spiritual level, it is a little different. I make bold to say that some of us who are here are here, because we felt something of his transmission, something of the love he poured into us, and that was because of our sensitivity. And when that came into us and developed us spiritually, then we were able to see his teaching in the proper perspective, understand his life in its proper perspective. Therefore the first teaching that emerges from the Master's life is: accept his spiritual transmission first, and forget the rest. It is a merciful thing that we do not have to understand the transmission, we have only to receive it. And when we receive it with an open heart it gives us the necessary inner transformation which facilitates our understanding of the lower levels of his existence, of the lower levels of his teaching, his existence. It becomes possible for us, the inner transformation that it effects, and that makes it possible for us to understand the lower levels of his teaching.
So this is the invertendo principle: that we must understand the highest first, before we can understand the lowest. His spiritual existence is transmitted into us and makes us grow like him, become like him, and that makes it possible for us to understand what he is teaching us, and that makes us understand why he lives the way he lives. Now this is not such a profound secret as it appears to be. Even in our ordinary human life, when we start loving someone, then we are able to understand the person. But if you want to understand everything about the person, why he or she lives in the way she lives, and then we want to love, it fails. That is, to put it in one sentence, love makes all understanding possible, but understanding does not create love. Similarly the spiritual growth makes physical life understandable, intellectual necessities understandable, but not the other way.
So the first lesson, when we want to pursue a spiritual life, is — accept the Master's spiritual transmission. We must be able to suspend all intellectual and other judgements
till we have grown spiritually, and all those who have been successful with my Master in their spiritual life have been such persons. Whereas all those who wanted to judge him in the physical life and in the intellectual life, they have left almost immediately or very soon thereafter. Those who want physical perfection, physical allurements, physical beauties, things like that, they find it elsewhere, you see. Those who seek intellectual values, intellectual stimulation, intellectual vastness, they find it in the universities, professors, libraries, they go there, you see. Therefore we are left in Sahaj Marg, inevitably, with only that small portion of humanity which is prepared to receive the essence and wait to make a judgement in the future. This is not a natural thing. We must accept, you see. Because all our education is to judge in the opposite way. Life itself teaches us, "Touch it, taste it, examine it, and then accept." It is the price we have to pay for having evolved from the lower levels of life to the human life, to the human level of existence. In a sense, therefore, it is a samskara, because children do it, animals do it, you know! They have to touch it, lick it, taste it, smell it, things like that, before they will take it up, accept it. If we look at it in that way, we come to a very strange conclusion, a conclusion which is not only surprising but can even be shocking. It means that we are bringing into the human level, the animal ways of assessing something. I am sure very few people will accept this. Perhaps nobody will accept it. Because it is a tremendous shock to our ego to imagine that all our training, all our culture, all our education, is only a prolongation or an extension of animal faculties. However sensitive our sense of touch, it is an animal sense. The same thing goes for the sense of taste, smell, sight, everything, you see.
So we have this very peculiar situation which emerges, that we look at existence as three levels: the sub-human level, the human level, and the super-human levels. And we are in the middle level, the human level. All the faculties available to us for judging a thing, for evaluating a thing, are carried over from the lower sub-human level. And with these faculties, however well-developed they may be, we have to judge the higher existence which is the super-human existence.
Now here comes the second astonishing fact: that those who are not so well developed, who have not so much education, who have not so much culture, are easily able to succeed in spirituality, because of two or three factors. The most important is they know their faculties are not so well developed, therefore they don't depend upon them. Now perhaps we can realise and understand why the great masters of the world were not intellectuals, were not much educated, were not rich, nothing of these things. The circumstances of their human existence made them throw away these things, set them aside; but of course, that alone is not enough for the spiritual life. They had the inner craving to develop into the super-human existence, and this enormous craving in the heart, combined with a distrust of all the human faculties, made them develop that which is most essential — faith. It made them set aside all the human faculties of judgement as something not enough and made them develop that faith.
Therefore, the secret of becoming like the masters is to have the craving and develop the faith. What is the proof that it is the only way of becoming like the masters? It is self-evident that no great master was rich, nor intellectual, he had no libraries, he had no
degree in education, he never went to a university, he was not a super-miler, things like that. (Miler, runner, physical giants.) The mistake we make is a very simple mistake. We study the lives of these great masters through books, through teachings, and we imagine that that study is going to make us like the masters. This is a common mistake. We take a cook book, study how something is made and imagine we have made it, you see. And this instinct, this belief, is being made use of by people who write books, like "How to become a millionaire in four easy steps" — they become millionaires!
So what is the conclusion? The conclusion is, that we must get from the life of these masters, when we study their biography, that which they got from above. So that is the only value that biography should give us. So, I look upon evolution in a different way, this is my personal conclusion, you see. As the evolutionary stream goes forward, so many appendages, attributes are developed by the side branches of the evolutionary stream, but these side branches remain side branches. That which evolves is the tip which goes forward without attributes, without appendages, without qualities — it goes, keeps moving, you see. So if we want to be in the main evolutionary stream, going ahead and ahead, on and on, we must forget all these things and keep going ahead.
It is my second conclusion, personal conclusion, that if the human arm of evolution is to fail, it will fail because of over-specialization. This is one more conclusion that will certainly not be accepted, at least in the West, because specialization is very, very dear to the Occidental heart, Occidental intellect. But we all know the tragedy of over-specialization when we go to a doctor; there are few doctors today who could do what we need to be done, as the old general practitioners could do. And it is also a modern joke, in factories, that one who can put in a screw can only put in a screw, then another man has to come and turn it. And the greatest danger, I repeat, of human civilization coming to an end, is this specialization. I think this is the greatest lesson the masters teach us, "Don't specialize!" A rich man is only one who has specialized in making money. Few rich men are even intelligent enough to know how they have made their wealth. And the same thing applies to all specialists. Today, unfortunately, even in the universities, the homes of learning, a specialist from one field cannot understand a specialist in another field. So we have created a civilization where the specialization has been carried to such a ridiculous extent that no one can understand each other any more.
So when we observe the life of our own Master, we come to this fundamental conclusion — be simple and in tune with nature! If his life exemplified anything, it was this truth. Accept all the faculties you have been endowed with, but don't trust them. Use, them, knowing that they are all subject to extreme limitations. Every beginner's book on psychology, you know, has these figures which show you how poorly we see, parallel lines appearing to be bent, bent lines appearing to be parallel — the vision is not to be depended upon. And this is our most acute sense; that which we most depend upon is our vision.
So the masters have these faculties but they don't depend on them. They need vision but they create an inner vision forgetting these eyes. They need to hear what the master says, but they create an ear in the heart, they forget these ears. Now few people can go
and physically touch the master. How does he feel, is he soft, is he smooth? But nevertheless, the need exists, they develop a different sense of touch, you see, again a spiritual sense of touch. What is the conclusion? That all these things are necessary, but they have to come in a higher way, in a more internal way than by these external senses of ours. And these things can be given only by the Master through his transmission which develops these faculties in us. And what is the greatest benefit? That when we no longer have the physical Master, we can yet see Him, we can yet hear Him, we can yet feel Him, we are yet together with Him.
So I would suggest that these physical powers that we are endowed with, blessed with, they are to be used knowing their limitations. The maximum use they can give to us is to lead us to a Master, no more than that. After that we forget them, permit Him to develop in us the higher faculties, and then become one with Him. We leave them and permit Him to develop in us the higher faculties which make us one. This is how the masters developed, and this is how we have to develop, too. So that is one of the lessons from a study of their lives.
Vorauf — June 29, 1986
The subject of the Master can never be exhausted, and his life and his teachings are a perennial source of instruction and guidance for us. Babuji Maharaj once said in Munich, I think it was in 1980, somebody had asked him a question about revising his books, and his answer was that his books needed no revision, and he also added that the present generation would not easily understand his teaching, and that his books would be really understood only thousands of years later. So this has been the secret of the teachings of all masters, and the secret is that they come far before their time. And the idea is that coming, say, two thousand years before they are due, they put us into the future to that extent (project us into the future). It is as if a man of the future comes into his own past which is our present. It is almost like the time travel of science fiction.
You know, there is a story about a man, it is called The Sleeper Awakes. I don't know how many of you have read it. The story is that a man takes a certain amount of gold and goes back into the past, and having gone back several centuries, he invests that gold in that past. And then he comes back into his own present, and that money he has invested is growing and growing and growing. And when he goes to sleep and wakes up the next morning, he owns the whole earth, the whole world, you see.
I think this is the way by which the masters cultivate us and make us their own. What I am suggesting is that they are far ahead of us in evolution, and they deliberately come to our present, this life, and invest their spiritual wealth in us, and when they wake up again, we are the spiritual wealth they have sort of cultivated and grown and harvested. In our own human situation we also do something similar to this. We have the doctors, the missionaries, who go to the jungles with the primitive tribes, and they live like them, learn their language, eat what they eat, they become like them, you see, in all ways. But one thing they have which they cannot possibly lose or change, that is their own culture, their own level of evolution, and this they transfer to the primitives and raise them to their own level. So, we are all doing the same work, but within our own life span. And a teacher does it with the children, he comes down to the level of the children and raises them to his own level of intellect, of education.
So what distinguishes a master from us is nothing except that we can do it only within our own lifetime, he does it over thousands of years. We can only do it in our life span, the masters do it over a period of thousands of years. And the important thing to recognize is that it always involves a personal sacrifice of a very high order. We make the same sacrifice, the masters make the same sacrifice, the difference is only one of degree. The second difference is in the approach. We do this work because of sympathy, they do their work because of compassion. We are human beings working with human beings very much on our own level, except that the degree of difference is not very big. Primitive to modern times is not a big difference. But when a master descends, to us the difference can be as if we go back to the amoeba, or something like that, and work on them to make them human beings. And this is what makes communication so difficult.
You see, we can communicate, one human being with another human being, we can communicate by gesture, by look, and with some difficulty we can learn a language, too, if necessary. But imagine how difficult it will be, if a human being has to become an amoeba and learn to communicate with that in such a way that the amoeba must understand him.
So this is the magnitude of the task that a master undertakes, and we have examples of similar work in human beings also. Human beings working with chimpanzees, with gorillas, with porpoises, dolphins, all sorts of funny things. So you see, the ordinary human being, when he becomes sympathetic to life around him, makes similar endeavours. At the most selfish, self-centred level a human being is concerned only with himself or herself. At a slightly higher level the human being is concerned with other human beings. At a yet higher level they are concerned with other life forms existing with us. But at the highest level such a personality is concerned with all life at all times, past, present, future, it doesn't matter.
Now, if you understand this idea you will find, or you will realise, how small a thing is the so-called social service among human beings. It is nothing except the breaking of the shell of selfishness. We are always talking about social service. People say, "I am doing good to others, why should I meditate?" But if they could be made to understand this aspect of service, from the highest to the lowest, they will themselves realise that it is very foolish to claim that they are serving humanity at all. They will understand that they are only coming out of themselves and becoming human beings. A chicken within the egg is not yet a chicken. It becomes a chicken only when it breaks out of itself and comes out into the open. So we can say that one born as a human being becomes a human being only when he things of others, stopping to think of himself.
So, coming back to the masters again, we see how enormous a task they have undertaken, because it is the masters who must make every single effort to raise us up. The first sacrifice, the biggest sacrifice, is to come back to a level which they have evolved out of thousands of years ago; and then they have to design the way of teaching, the way of practice to make us come up to their level of evolution. For us it is nothing, we just accept and learn, you see. This is why I am often very sad when people say, "Oh, I have made such a sacrifice to come and see Babuji, and I have made so much sacrifice to sit in meditation." What sacrifice? For whom? So, such an attitude in an abhyasi or an ordinary person comes only because of a total ignorance of the Master and his work. This is why I say again and again that it is not enough, or necessary even, to understand his teaching, but it is necessary to understand the Master. Because the teaching of the Master is like the worm that you throw into the water to bring a fish. It's nothing at all. I mean, having come down to this level, he can design a thousand ways of teaching us; but to make us understand what he is, why he has come to us, what he is going to do for us, this is an almost impossible task, even for a master.
I was able to understand this myself only after a very long time, and it was because I used to wonder why Babuji had to travel so much, because if his teaching was what elevated us, all that we had to do was to print books and send them all over the world.
And if it was the practice that was to elevate us, then the preceptors were enough. They can teach us the practice. But it is the Master who is the most important, in fact, most vitally important element of this teaching; and to make us understand this Babuji had to travel again and again, be present with us, show Himself to us and suffer for us.
We can understand a thought by reading about it, by thinking about it. We can understand a practice and benefit from it by practising it. But we can understand a master only by living with him. A master is not a teaching that we can read about him and understand him. A master is not a practice that we can practise him and understand him. Being a living person, we have to live with him and understand his life and benefit from his presence. Therefore the Master had to go, again and again, as many times as he could to as many places as he could to show Himself. And that is why Babuji used to tell us again and again what Kabir had said hundreds of years ago, that even if the Master is living next door to the disciple and only one wall is separating their houses, yet the disciple must lock his house for one week and go and live with the Master.
I used to wonder why this was necessary. After all, is it not enough that the Master comes to us? You see, it is like this. Whether you come to me, or I come to you, what difference does it make? There is a small difference. He comes to us because of His divine love for us, and we begin to go to Him only when we start to love Him. Therefore we find that as long as an abhyasi is concerned only with spiritual progress, spiritual benefit, he doesn't bother to go to the Master. And it is true that they can get a great deal of benefit by staying where they are. Because that is the benefit that the teaching and the practice gives. But if an abhyasi wants to become like the Master he has to go and live with the Master.
Now I would like to give you the example of a candle. The candle goes wherever there is darkness and illuminates it. That is the Master going round and round to illuminate us, our hearts. But can the darkness ever come to the candle to be illuminated? That is what the Master waits for when the abhyasi comes to Him. And that miracle can happen only between human beings, not between darkness and light. And it is made possible only when love comes into the heart of the abhyasi, because then all idea of benefit, of growth, of getting something from the Master, they go. And when love takes their place, then the abhyasi thinks what he can do for the Master, what he can give to the Master.
Now this is another thing we should all examine very carefully, because even at the human level there is a great deal of confusion about this love. We think love is getting. But if we understand it correctly, we find love is giving, and the more one gives, the more one loves, and we can therefore say with confidence that one gives totally when one loves totally. And this is what the Master gives. He comes to us totally Himself and gives Himself totally to us in an endeavour, in an effort, to make us like Himself.
The Master's presence is an expression of his total love for us. What he gives us, totally without any reservation, without anything being asked for in return, is Himself. And this is the thing that he has to teach us also, that we become like him — not by
spiritual progress, you see, I am quite certain about this, that spiritual progress is only a lure to draw us to Himself, like you take a fish line and throw it and bring in the fish. You see, his real effort is to make us divine lovers like himself. Lover means, one who loves. And a divine lover is one who loves divinely, that means, without reservation, without limitation, without anything to restrict it. That is why it is called universal love. We have heard so often that universal love does not mean loving everything in the universe. That can never be possible. But it is a love which is universal in its effulgence, in its outflow from the source, and therefore we say God is love. We don't say God loves, we say God is love. And this is the real effort of the Master, that He wants to make us also divine lovers. When He comes and gives us the teaching and the practice, they are the first steps in this emancipation of ourselves from ourselves to the divine stage. You can understand it by saying that when human beings love each other, they call it human love, and divine love can be possible only between divine persons, divine beings. And, per contra, when there is divine love between two persons, both must be divine. So when we are able to love the Master as He loves us, it means we have become like Him.
The proof of our having evolved to his level is not the performance of miracles, not a superhuman strength, not beauty, not any of these attributes. The proof is when we can love like Him. So one test of a Master, if an abhyasi, or one who wants to become an abhyasi, wants to find a Master, is to look for a man who is capable of universal love. Unfortunately, we are taught the other things, you see. We are taught to look for other things, strength, power, miracles, things like that. That is why all great masters have warned us to beware of miracles. Miracles only indicate the presence of power, not love. That is why in all truly spiritual paths miracles are totally avoided. They are not permitted.
Vorauf — July 2, 1986
The Master's role in our lives is that of one who initiates the dormant forces of evolution. I have been speaking about this to some of you separately, and given you my idea that the human stage of life is something like an intermediate stage in the process of evolution. We are told that life began in the ooze, what they call the ooze, in the original oceans of this earth, millions of years back. It is called the primeval ooze. Something like a soup, you can call it a soup. A mixture of everything, clay, this and that. Well, the primal matter, whatever it was, millions of years ago. And that life, which began in the oceans, developed progressively until it resulted in the human being.
Both science and mysticism agree on one thing, that the human being is the highest form of evolution, so far. But the human being forgets the two words "so far" and thinks that this is the peak of evolution, which is a gross mistake. Now it is said that the original life form evolved up to the present human form automatically, in the sense that it did not have to think and to do something. The price that it had to pay was, of course, the long, the enormously long, duration in time that it took. Now as far as the evolution beyond the human life is concerned, science has no answer, of course; but spirituality says, and our Master has also said, that once the human evolves into the next stage then, again, evolution is automatic.
So we come to this interesting fact that an enormous level of evolution is there below us, and equally enormous levels are there beyond us, but in between we are stuck in some sort of a layer where evolution has to be by our wish. It is almost as if it is a trap between two separate regions, and from this trap only the best go up. If you think of it that way, it is also a region where selective evolution comes, this selection being done by us ourselves when we choose to evolve. It seems as if we have been given an opportunity to decide whether we will evolve or not, because after we cross the human level, nature does not want unwilling participants any more, only willing participants are accepted. So, in that sense, it is an area of selection from which only those who are willing to evolve are taken up further, the rest remain and keep going round and round. So this whole question of cycles of birth and death — rebirth as we call it — is nothing but going round and round until the desire in us comes to go up, and we leave it forever.
Now if we are left to ourselves, we may never know what is possible, what we can achieve, what are the goals that lie before us, because, like the frog in the well, we can imagine that is our whole universe. I think that it is for this reason that the Master comes. It seems that the Master comes to tell us, "Don't think that this is all. However wonderful it may be, this is not all. I represent something which is far higher than you can ever imagine, and I have come to you to show you what that is, so that you may aspire for it and seek my help in achieving it." This is very common. I mean it's not difficult to understand, because once somebody does something, everybody else tries to do the same thing.
You see, so long as Mt. Everest was not climbed it was thought it was impossible. But the moment one man climbed it, everybody started climbing it. It is as if the first man who does it shows us what is possible, and the rest are then able to achieve it. In that sense the powers of evolution are already within us. It is not that we don't have the requisite powers, it is only the need to help us to orient our powers in the right direction. Therefore, I have never been able to accept the need for power to evolve, and it is one of the most beautiful concepts in Sahaj Marg that the transmission is described as forceless force, powerless power, things like that. It is necessary to bear this in mind, because we find today so many systems treating or dealing with power, and of course, the most important is in India, the Shakti path, as we call it. And it is a well known fact that most of the aspirants of such systems end up in things other than spirituality.
Now, if you look at the possibility of evolution from the human level up to the final destination, there are several levels. And our Master has said that if you are liberated you will have to live in other stages of evolution until you reach the goal. But he has emphasized that it is possible to go to the ultimate goal directly also. So however high liberation may be, it is not the goal of Sahaj Marg practice. Because, as I pointed out to you the other day, if you think of evolution as a tree, there are branches and they remain as branches. And we have the confirmation in our Indian philosophies that even the so-called gods have to come back to human form to achieve their final destination again. This is said very explicitly in all our spiritual literature in India.
That, incidentally, is another reason why it is futile to pray to such gods, because they have to come back themselves here, and how are they going to help us? That is why Master has described in Reality at Dawn that these gods are nothing but the functionaries of nature. They are like the people who are in charge of villages, in charge of cities, in charge of even whole countries, but they are there for some time, and then they come back as ordinary citizens. Therefore Babuji repeatedly cautions us against the worship of such gods. They are in charge of their respective functions, and in those functions they are capable; they can do nothing more. Therefore, even if we have to pray, Babuji says, pray to the Ultimate who is nameless, who is formless, who has no qualities, no power, nothing. No power even, you see!
Now it may appear a little odd that we have to pray to the one who has no powers, but we must remember that one who has power, or who is powerful, can become powerless, that is, he is in a changeable state. Therefore, a god who has qualities, however high or big they may be, is in a changeable condition himself, not in the eternal condition. And the other important fact is that they have themselves come from that eternal source which is nameless, formless, powerless, qualityless. Therefore our goal is that Ultimate which Babuji calls the Centre, because then there are no ideas of power and things like that which confuse us. When you speak of a god, we think of powers; when you speak of the Centre, all these connotations are lost.
So, coming back to Babuji himself, we have the interesting fact that he was a human being without what we think of as power in any sense. He was not highly educated. He spent probably only six or seven years in school, as he himself told all of us so many
times. He did not have the power of money or influence or social position; nor did he have physical strength. We have all seen him, and we know he was a small man, frail, quite weak, often sick, so there was no question of physical powers in him. Before I went to Babuji for the first time I used to imagine what a master should be, and I am sure we all have had such similar fantasies, so much so, that when I first saw him, it was quite a disappointment for me. But later when I thought about it, I understood that it was necessary for Him to assume such a form. Because in all human achievement some power or other is associated with it. If you see a man who has built a house or has got a car, people say, "Yes of course, he can do it, he is rich." Somebody else climbed the Matterhorn, or swam the English channel, we say "Yes, of course, he is strong and powerful." So it has become a human idea, not only an idea, but it is deeply ingrained in us to associate success or achievement with one power or the other that is available to us. Now we have to be assured that success in the spiritual adventure does not depend on any human powers. In Sahaj Marg it is claimed that it is a system universally applicable which can be practised by any human being who is willing to practise it. And this means that any human being, irrespective of whether he is educated or not, powerful or not, physically capable or not, rich or not, must be able to achieve it. Actually it must be practicable by one who has no education, no money, no physical strength, no culture, nothing. You see, this is the truth my Master showed us in his own person. And I am sure that what I felt you also would have felt, when you saw the Master; that if he can do it, I can also do it. This was precisely the spirit and the confidence that he had to give us, for which reason he had to adopt that particular way of living, the form that He assumed for Himself.
So this was the most important thing, you see, that human beings will not undertake anything, if they have no confidence that they will be able to do it successfully. And that was the master stroke of the Master. Because if he had come as a tall man, rich, powerful, influential, we would have said, "Yes, of course, he can do it, but what about me?" So here we have that phenomenon of what we believe to be the highest, assuming the form of the lowest to guide us to Himself. I think that was his greatest act of generosity that not only did he come to us as a human being, but he had to come in such a form in which he had to suffer so much just to show us that, "With all my weakness, with all my suffering, with all my poverty, I am what I am, and this you too can become!"
The second lesson to us is: "If you are to be able to do the work as I am able to do it, you, too, must be simple." And therefore he says, "Be simple and in tune with nature." And therefore, in his physical and social life he showed us what the lowest human level of existence is, and in his spiritual inner life he revealed to us what the highest spiritual level can be, and this [pointing downwards] was meant to lead us to that [pointing upwards]; to teach us that being 'this', you can become 'that'. That is precisely the universal applicability of Sahaj Marg.
The second beauty of his teaching is that there is nothing in the teaching which needs any special capacity in us to practice it. If you have to do hatha yoga, there are so many physical requirements; if it is jnana yoga, you need intellectual powers of an
extraordinary nature; if it is tapasya, or askesis as you call it, then you need enormous endurance of physical conditions, which normally human beings don't have. Many systems in the past could only be for the men, the males; and almost all systems of the past, and many today also, are only for the celibates. And most of them said, "Go away to the jungle." Which means a tremendous renunciation and a courage that an ordinary mortal is not supposed to have when he starts off this practice. Therefore this very sad and unfortunate fact that although systems have been available from time immemorial, few have been able to practise them, because they could not do it.
It was not that in the past people were not willing to evolve, it was just that people were unable to undertake these rigorous systems, rigorous disciplines, and therefore these systems failed. What is the use of having systems which we cannot practise? Therefore I would make bold to say that humanity had to wait for Ram Chandra to come to give us a system which all can practise without any difficulty. That means that in the past we had the willingness to do it, but not the ability to do it. Today we have the willingness and, fortunately, a system which requires no ability on our part. That is why it is said in Sahaj Marg, and the Master has said it so many times, "What is the qualification for you to commence abhyas? Only your willingness."
That brings us to the most significant and important feature of Sahaj Marg, the role of the guru. We need no capacities, no qualities, precisely because he has everything that is needed to take us up to Himself. It is an important fact that even in the Vedic literature the disciple is told to go and meditate, and he meditates for twenty years, forty years, fifty years, and comes back to the guru. He comes back and reports to the guru what he has discovered by his practise. The guru says, "Very good, meditate twenty years more." And this goes on and on, which means that the guru does very little by way of help and assistance to the disciple. All they did was to say, "Practise it." Those of you who wish to verify this statement have only to look at one of the Upanishads, and you will find this is what happened. And one of the most famous stories shows how tragic such a system of teaching can be. The story says how one of the Indras, one of the cosmic functionaries, and a so-called, how do you call it, demonic person, vritra, both went to a guru for instruction. The guru taught them that the body is the ultimate thing, because in it is embodied the soul, in it lives the soul, and by it the soul reaches its destination. So the body is the highest. The demonic person was satisfied. He was a great king, he put on all his jewelry, looked into the well, admired his own reflection and said, "Yes, the guru is right." His spirituality stopped there. So, you see, the responsibility for practise and progress was on the disciple, and not on the guru.
In Sahaj Marg the responsibility for practise is ours, the responsibility for progress belongs to the Master. I don't think that ever before has a system of such a nature existed. And the second factor is that in Sahaj Marg the Master never says, "Good." He says, "Yes, go further. This is only the beginning of spirituality." Those of you who have read Master's books, especially Towards Infinity, you will find that at every point he says, "This is something which even the gods have not achieved, but yet it is the beginning of spirituality! It is a condition which even the gods do not have, but it is only the beginning of spirituality." And those of you who have read the latest publication, Master's
autobiography — volume two, you will find confirmation of this in almost every sentence of the book.
Now in the beginning, in 1964, 1965, when I started practise, I was quite discouraged by this. I used to wonder what is spirituality which can take you to such heights, and yet it is only the beginning. Where is the end? You see, it is one of the, shall I say, limiting things of the human mind that everything must have a beginning and an end. Now Sahaj Marg is contrary to this very ordinary human idea. It says: the beginning is wherever you are, the end is where I AM, and that is infinity! Therefore, we have two interesting features: the book is called Towards Infinity, and the second one is that even Lalaji is still swimming in the ocean of bliss towards the Centre. The third factor shows the tremendous generosity of Master's Master, that even as he is swimming towards the Centre, he is transferring his spiritual achievement back to the successor, our Babuji Maharaj. Now this generosity is not a very important thing. Of course, masters are expected to be generous. Then what is the important lesson that we learn from Lalaji's acquiring spiritual merit which he is transferring back to his disciple? What is the important lesson that we learn? This is something that we have to learn very, very thoroughly: that achievement is not related to the acquisition of anything. Maybe it is for this reason, too, that Babuji came without any powers, without any wealth, without any education, because these are also acquired things.
So a man can begin this divine adventure owning nothing, possessing nothing, acquiring nothing, and as he grows, or as he advances, he acquires things which he is not allowed to keep, he has to transfer all back. The most important reason for this is that any possession leads to egoism, arrogance, pride. And the second truth is they become weights which we cannot take with us on our swimming. Then what is the end? It is a merging in the centre which again has nothing — no powers, no qualities, nothing, you see.
So, therefore, dear brothers and sisters, in Sahaj Marg we have a unique system which any human being anywhere can practise. It needs nothing for it to be practised except willingness. It offers a practice which is very simple, very easy; and the Master takes upon himself the responsibility of taking us to the goal. And this is made possible by the fourth most important characteristic of Sahaj Marg — transmission.
Now we have heard a lot about transmission, that it is the use of the divine energy for the transformation of man, and all sorts of funny things about it. But they have never convinced me, or rather they have never touched my heart, because all of them have a funny idea of conveying something from the Master to us, transfer of something from the Master to us. That gives a slightly misleading picture of Sahaj Marg. Now what is it that is really transmitted? And why?
Once when I was alone with Master, it was midnight on a very cold night in Shahjahanpur. He was unusually moody and distressed about the progress of abhyasis, and he casually said something, the significance of which I did not realise at that moment. What he said was, "People say God is love, and it is true. But yet when God
comes to us, we are unwilling to receive His love." Later on I understood that this love could be what transmission is. It is the love that God has for us that is transmitted, and it is that love which makes us grow. And this also answered for me a very important question, why there is no compulsory discipline in Sahaj Marg; because love cannot demand or force; love must evoke. Therefore even the Ten Maxims tell us only what to do and leave it to us to do it when we have developed sufficient love for the Master and for our goal.
That is why in Sahaj Marg I believe we have a system which has a very human guru, promising the divine goal in a very human way of achievement. And all these three aspects our Master reflects in his existence. Though being divine Himself, he is in a human form, dealing with human beings in a very human way with human love and raising us to Himself.
Vorauf — July 3, 1986
This morning I suddenly discovered that in the last three lectures about Master and his role in human evolution I had not dealt with what we should do with our Master. My Master has said that He [pointing upwards] is the real Master and all the human masters are His representatives. So in the eternal form God is always available to us, but because the human mind cannot appreciate the unlimited, infinite, formless being, we are not able to utilize God directly. Once somebody asked my Master how far an abhyasi praying to God directly can possibly progress. Master answered that with the greatest difficulty one may progress up to the second point of the heart, the atma region, the atma chakra. And according to my Master, under the strictest conditions of tapasya — askesis — it took forty-five years. And the more interesting thing is that to go from the second to the third point would take five times that, that is, about 2,250 years!
This reveals two interesting things: how difficult it is to proceed without a master, that is number one; the more interesting feature is that if you consider the span of human life, however long it may have been — even in so-called Atlantean times — how far could any of the past masters have really advanced? This is something we should all think about. It is not that we are going to disrespect the great ones of the past, because they had everything that is necessary in a perfect abhyasi. They had devotion, they had faith, and they had the immense courage to put their whole lives behind their practice. But they lacked the one element that is essential, a master of calibre! That is the most important thing, 'of calibre', because everybody calls himself a master, but we seek a master of that calibre which can take you to the Ultimate. That is the most important thing to consider.
All these things I am stating on the fact of Master's own observation about the great ones of the past. Because when we asked Babuji, "Who is the most highly developed?" He said Kabir. And he was supposed to be in the sixteenth ring in the scheme of twenty-three rings. And when we asked about the other great rishis of the past he just smiled and kept quiet. So what I am trying to pinpoint is that our effort alone is meaningless. Because when the greatest rishis of the past have put all their lives into a dedicated practise of yoga, and they achieved nothing which could even be mentioned today, what are we going to achieve? So the Master is not only the most important element of our practise, perhaps He is the element of our practise. So when we have a master we should know how to utilize him, otherwise his presence is of no use to us.
On another occasion I described a master as a change agent. So his role is very much like that of a catalyst in a chemical reaction. The reaction cannot possibly take place without a catalyst, but the catalyst itself is unchanged. And here we have a really magnificent conception of the Master as the catalyst. Because what are the two elements of the reaction? One is the aspiring human individual, and the other element is God in His ultimacy, and the two have to come together and form one compound. And the catalyst is nothing but that same God in His ultimate form come down in human form to help us to associate with Himself in His abstract form, so that He can help us to merge with
Himself. So God plays two roles: one as the God with whom we have to merge and one as God, the master, who helps us to merge with Himself. So this is a recognition of the fact that merging with the Divine is impossible without a master. And this truth is repeated again and again in the Sahaj Marg literature of the Master. Very literally we can get on without God — we have been getting on for millions of years without God. We have been doing it for all our lives. It might appear to be almost a blasphemous statement, and people with a religious orientation will certainly not accept it. But it is nevertheless a fact.
So even the Infinite Absolute, if we have to make some use of it, we need a master to make us aware that He exists, and to put us in contact with Him. Therefore the Hindu Shastras speak of the master as God. They say there is no God other than the master. And there are of course many Vedic chants which praise the master as Brahma, as Vishnu, as Shiva, as the Ultimate itself. And Babuji always used to say that God is limited, the ultimate God is limited, because He cannot create another one like Himself! But this was not a joke. Babuji used to laugh when he said this, but it was not a joke. But when that same God descends in human form as a master, He can create as many as He likes like Himself. So it is one of those surprising and un-understandable facts, that the infinite God is limited, whereas the finite master is unlimited. Reverting to the question of the prayer, this is another reason why you should pray to the Master and not to God.
So now I am sure we realise the importance of making proper use of the Master when He is present with us. As I said in the first talk about the Master, his teaching is at three levels: the body of teaching embodied in his books, in his philosophy; the practice that we have to do; and his living example which we must emulate and try to bring about in ourselves, so that we become like him.
Now, at least to the intellectuals, the first one should be easy. I mean reading his books, understanding his philosophy, this should be easy. But it would appear sometimes that Master has rather mischievously, playfully, made His teaching so simple that intellectuals find no attraction in it. So what happens is that these well educated people take up Reality at Dawn, just glance through a few pages, pick out the few grammatical errors or things like that and pitch it away. That is not exactly a joke, because most of the intellectuals waste their intellect on finding out errors. So, the more the intelligence of the person, the less he appreciates Master's works. The uneducated, unfortunately, cannot even read his books. So we have this very unfortunate, but very strange fact that the body of teaching seems to serve nobody.
What of the practice? When we come to the practise of the system we find more or less a similar situation. The so-called adepts find our system ridiculously simple. They cannot understand how a few minutes of practise per day can possibly achieve the results that the Master says are possible. Because especially when we compare the tapasya of the past rishis and we talk of half an hour meditation in the morning, ten minutes cleaning in the evening, a few minutes prayer meditation at night, it does appear ridiculous. This problem is common to all human beings, because the simplicity of the system defeats our ability to understand how it could be so effective.
And that is not the only problem. The second problem is the problem of the human ego, that we want to do something to achieve something. And here there doesn't seem to be much that we really do. That is why many people still continue to stick to hatha yoga and things like that, you see. So the ego needs to be satisfied that I have done something to achieve what I have done. You see, the human being is not really interested in achieving something, he wants to feel that he has done a great deal to achieve it.
There is a third important reason: that we don't charge any money for it. People, especially in the West, don't want anything free. This is, of course, again related to the ego, you see, that I have paid something to get something, and therefore it is mine. I remember one boy who came to see Master in New York in 1972. We spoke together for some two or three hours about the system and the practice, and he was most impressed with Master and the method. After all our talk he took out fifty dollars and gave it to the Master. Master just pushed it back towards him. The boy thought Master had not understood. He said, "No, no, Ram Chandra, this is for you." Then Babuji asked, "What for?" He said, "No, no, you have told me so much, taught me so much, and you are going to give me realisation, so I want to give you something now." Babuji calmly took the money and put it in his pocket, in the boy's pocket, and said, "We don't sell spirituality." The boy was really confused, you see. He said, "But how can you give us realisation for free?" So this is the attitude in the West, you see, that you must pay for everything you get. And just a suggestion, I hope you won't take it amiss, or take it in the wrong sense: this same attitude seems to pervade what is called the love life here, a commercial attitude towards it. Anyway, that is a side remark.
What of the East? We have spoken of the West, what of the East? In the East we take everything that is available which is free, but we never use it. It's a fact. You have only to put up a notice "free," and whether they need it or not, people will go and take it. So for the same reason both East and West don't benefit from it. So we see that the teaching is useless to both the educated and the uneducated. The practice is not appreciated by the East and the West, because it is free, and because the ego is the same in both cases.
Now there remains the last, the life of the Master and the example that we have to get from it. There, too, the same tragic set of circumstances prevail. The simple people of the land see him as a simple person like themselves, and they cannot appreciate his greatness. His simplicity seemed to bring them closer, but only at the merely inquisitive level, the human level. And Babuji once told me a story to illustrate this. It seems his own mother asked him, "You are closing your eyes and cheating all the public who come to you." She asked him, "When did you ever see God, that you can show them God?" And of course in the West the problem is similar. Unless a man is sophisticated, well-dressed, good looking, able to impress with his speeches, he has no chance. And again you see the human inability to see the good, but the well developed ability to see the bad. This persists everywhere...I mean, the human inability to see the good in others. This you find as a general thing in all humans.
In all my years with the Master I don't think I ever saw one person who commented upon Babuji's grace, grace in behaviour, grace in etiquette, grace in his way of approach to other people. I didn't see even one person who appreciated his gracefulness. I'm not talking of abhyasis, otherwise we wouldn't be here, you see. And those who wanted to emulate the Master, especially in the East, they only started growing beards and smoking the hookah. And once, when speaking to Mr. Andre Poray, Babuji himself said, "My simplicity is my only deception." Because simplicity, whether in a person or in a system, is very difficult to accept because our educational systems make us appreciate only that which is complex.
So now what are we to do about how to utilize the Master? The first requirement is as Babuji said, "Be simple and in tune with nature." Because only by becoming simple will we accept and appreciate the value of simplicity. The second is to read and reread his literature again and again, until we are able to make it impress our intellect with its real value. It is my experience that as we develop, we find more meaning in his books and, in that sense, they reflect our development. That is why we should reread them at least once every year, so that the more we understand, we know the more we have developed, too. And then, by Master's grace, a day will come when we understand it totally, and we know we have become like the Master.
The second thing is the practice. We must do it, however difficult it is. Like any practice, it is difficult in the beginning, but when you can practise it perfectly you know you are a master now. It is important to recognize here that both the teaching and the practice are only like ladders to help us to move up. And when we have come to the top, the ladders are of no more use to us. Whenever Babuji said, "Books are useless, knowledge is not of much use," he said it from the top. When we reach that level, we will also find that they are not of much use to us.
The third and most important element is the Master Himself, his life, his example. In a very real sense we can do without the other two, but we cannot do without this. Every abhyasi can develop without the books, without the practice, provided he comes to the Master, lives with the Master, behaves like the Master, lives like the Master, and becomes like the Master. It is quite easy, too. That is why Babuji said, "Closeness with the Master is the most important thing." So we must try to develop this closeness. And, as we know very well, physical closeness is not always possible, nor is it so meaningful. It is the inner closeness we have to develop. And to make this possible we must give up all our prejudices, all our preconceptions of what a master should be, how he should behave, what should be his education, what should be his level of culture, all this we have to drop. So we have to learn to accept the Master as He is and find the Master in Him; not decide what a master should be and look for him somewhere else. So this is the most important thing: that when we accept the Master, we accept him, we accept his teaching, we accept his practice, everything becomes possible. Whereas if we accept his teaching, we need not accept the practice, we need not accept the Master either.
Therefore, even among the thousands of abhyasis of our Mission, we find there are many who accept his teaching, there are many who accept the practice, but most do not seem to have accepted the Master Himself, because they have some reservation or other somewhere in their minds. So what is the secret of success in utilizing the Master for our absolute, total benefit? Total acceptance of the Master! And you will find how easy and how natural this is when you see a baby born to its mother. It learns the mother's language, learns to behave like the mother, learns everything from the family, just because it accepts the mother from the day of its birth.
So dear sisters and brothers that is the secret — accept HIM, everything follows; but accept only his teaching or only his practice, nothing follows.
Marseilles — July 8, 1986
I thought maybe we should speak of some of the Master's important teachings, fundamental teachings. In Vorauf in Germany we talked about, or considered, what role the Master plays in evolution, and what is the abhyasi's role in his own evolution, and what connects the abhyasi and his teacher. What we spoke about at that time were three things: the teaching of the Master, the practice given to us by the Master, and the love between the Master and the disciple. So perhaps we should give some consideration to the teachings.
Now Master's teachings have been absolutely minimal, and that conforms to the tradition in India that the important things are in capsule form, encapsulated. Because one of the main, I don't know how to call it, considerations, thoughts, whatever you like to call it, in India, is that teaching should not be complete in the sense that it is in the West. And this follows the pattern of nature. Master used to say that in nature you have a seed and the seed grows into a tree. Nature does not go and plant trees. Similarly in the East we believe we should give every thought a seed-form. That is why especially the philosophic and higher mystical thoughts in India are found in what we call the sutra form. Like we have the famous Vedic texts, and out of them, you know, there are four or five very important statements, like the one which says, "You are That." Now imagine that we know what it means, "You are That." The difficulty comes when you want to know what "That" is; and therefore they say, "To find out what THAT is, meditate."
So in the East, we don't believe in giving finished volumes of knowledge because, like when you dig a well, for instance, there must be a spring which feeds the well continuously, eternally. We don't dig a hole and fill it with water and then take out the water from it. That is a filling and withdrawing process, but when you dig a well, it is a creative process, because now you allow nature to feed you almost continuously, eternally, let us say. So similarly we view the process of education as one in which the seed is sown, and then it must grow in the student's heart or intellect, whatever you think. Of course, even in the East, it remains largely an ideal, because when the materialistic civilisation started taking hold there, the same thing that is happening here started happening there, too.
But in the spiritual life, we are all still accustomed to this system that the Master sows a seed. That is why, in Sahaj Marg especially, we find that the teaching is so condensed, and we have so few books of the Master. I remember when I first joined the Mission in 1964, we had only a few books, the Master's books, and they were all very small, Reality at Dawn, eighty pages, Efficacy of Raja Yoga, eighty pages; and on the first reading I was rather disappointed. I remember when I first read Reality at Dawn, I almost threw it away, you see, as something useless, something almost infantile. And that was the reaction of most people who read those books of the Master. Because when we start, we don't know what we need from the Master, what the Master should give us; but later I discovered that they are very profound, and each time you read them you find new meanings. That is precisely the function of the Master's teaching, that we should find
more and more meaning from repeated readings, reflecting the expansion of our ability to understand. So it is an index to our growth.
It is a remarkable thing that in one book the Master is able to put in all the knowledge that we shall need from the beginning to the end, the same words containing different levels of growth and spiritual existence. I asked Master once when the abhyasis of the Mission will ever be able to write such books. He said, "It is very simple. When they become masters they will also write such books." So that is one of the truths of the Eastern wisdom that only masters can, and should, write books. Now every book cannot claim to be a book. Just because it has a nice cover and 150 pages between the covers, it does not become a book. There must be something which will enable us to grow and become what we should, between those two covers. And Master once laughingly told me that the human system is like a book, or should be like a book. We also have covers, some very beautiful, some attractive, some white, some black, some tall, some short, in all sizes, and in between these covers there is something very vital which should reveal what we are, progressively as we grow, from the human level to the divine level. And I think you all know what it is. What is it? THE HEART, of course!
So it is the heart that is in some way the essence of human existence. In a book it is the thought that is what is valuable, not the paper and the ink. So of the many teachings of the Master, the first is, "Put value into anything that you do." Now yesterday when we came to France, and we found things are very expensive, we were told that it is because there is a V.A.T. It's the value in the value-added-tax. Now it is a very simple thing in material, economical terms, to add value, because here we deal with the externals, with the form, with the surface. But how to have a V.A. inside? It is not a V.A.T. any more, there is no taxation here. It can be only by growth, not by accretion. Like the crystal grows bigger and bigger by accretion from the surface by adding to itself from outside, you see, it doesn't grow from inside. So that is the problem in spiritual life, that we have to instill growth into the heart so that it can grow from inside. The educational pattern should also be like that, because in the East we don't believe ignorance is something like a mark on a piece of paper to be erased (which we can erase with rubber) from outside. It is believed that if the Master sows the seed of knowledge inside, sows the seed of wisdom inside, then, as it grows, the ignorance is thrown out, very much like when a tree grows, the bark expands and falls off from outside. So the Master always called his system, our Master, Babuji Maharaj, he said his system was primarily a process of seeding. That is why his system was so brief, and he also spoke so briefly. You will all remember that when he was asked a question, his answer rarely exceeded one sentence. I used to be very confused, especially in the first one or two years of my life with him. For any question I asked, he had only one or two answers:
"Babuji, how is this to be changed?"
"Meditate."
"Babuji, how is that man to be changed?"
"Do the cleaning."
"Babuji, how is spiritual growth possible?"
