Legacy YM

Chapter 36 - Life is the Supreme Guru

105

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.

106

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.

107

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, self- realisation 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.


Chapter1 - Foreword
Chapter2 - Who is Nisargadatta Maharaj?
Chapter3 - Translators Note
Chapter4 - Editors Note
Chapter5 - The Sense of ‘I am’
Chapter6 - Obsession with the body
Chapter7 - The Living Present
Chapter8 - Real World is Beyond the Mind
Chapter9 - What is Born must Die
Chapter10 - Meditation
Chapter11 - The Mind
Chapter12 - The Self Stands Beyond Mind
Chapter13 - Responses of Memory
Chapter14 - Witnessing
Chapter15 - Awareness and Consciousness
Chapter16 - The Person is not Reality
Chapter17 - The Supreme, the Mind and the Body
Chapter18 - Appearances and the Reality
Chapter19 - The Jnani
Chapter20 - Desirelessness, the Highest Bliss
Chapter21 - The Ever-Present
Chapter22 - To Know What you Are, Find What you Are Not
Chapter23 - Reality lies in Objectivity
Chapter24 - The Supreme is Beyond All
Chapter25 - Who am I?
Chapter26 - Life is Love and Love is Life
Chapter27 - Discrimination leads to Detachment
Chapter28 - God is the All-doer, the Jnani a Non-doer
Chapter29 - Hold on to ‘I am’
Chapter30 - Personality, an Obstacle
Chapter31 - The Beginningless Begins Forever
Chapter32 - All Suffering is Born of Desire
Chapter33 - Living is Life’s only Purpose
Chapter34 - You are Free NOW
Chapter35 - Do not Undervalue Attention
Chapter36 - Life is the Supreme Guru
Chapter37 - Everything Happens by Itself
Chapter38 - Mind is restlessness Itself
Chapter39 - Greatest Guru is Your Inner Self
Chapter40 - Killing Hurts the Killer, not the Killed
Chapter41 - Beyond Pain and Pleasure there is Bliss
Chapter42 - Spiritual Practice is Will Asserted and Re-asserted
Chapter43 - By Itself Nothing has Existence
Chapter44 - Only the Self is Real
Chapter45 - Develop the Witness Attitude
Chapter46 - Reality can not be Expressed
Chapter47 - Ignorance can be Recognised, not Jnana
Chapter48 - &39;I am&39; is True, all else is Inference
Chapter49 - What Comes and Goes has no Being
Chapter50 - Awareness of Being is Bliss
Chapter51 - Watch Your Mind
Chapter52 - Awareness is Free
Chapter53 - Mind Causes Insecurity
Chapter54 - Self-awareness is the Witness
Chapter55 - Be Indifferent to Pain and Pleasure
Chapter56 - Being Happy, Making Happy is the Rhythm of Life
Chapter57 - Desires Fulfilled, Breed More Desires
Chapter58 - Body and Mind are Symptoms of Ignorance
Chapter59 - Give up All and You Gain All
Chapter60 - Consciousness Arising, World Arises
Chapter61 - Beyond Mind there is no Suffering
Chapter62 - Perfection, Destiny of All
Chapter63 - Desire and Fear: Self-centred States
Chapter64 - Live Facts, not Fancies
Chapter65 - Matter is Consciousness Itself
Chapter66 - In the Supreme the Witness Appears
Chapter67 - Notion of Doership is Bondage
Chapter68 - Whatever pleases you, Keeps you Back
Chapter69 - A Quiet Mind is All You Need
Chapter70 - All Search for Happiness is Misery
Chapter71 - Experience is not the Real Thing
Chapter72 - Seek the Source of Consciousness
Chapter73 - Transiency is Proof of Unreality
Chapter74 - God is the End of All Desire and Knowledge
Chapter75 - In Self-awareness you Learn about Yourself
Chapter76 - What is Pure, Unalloyed, Unattached is Real
Chapter77 - Death of the Mind is Birth of Wisdom
Chapter78 - Truth is Here and Now
Chapter79 - In Peace and Silence you Grow
Chapter80 - To Know that You do not Know, is True Knowledge
Chapter81 - &39;I&39; and &39;Mine&39; are False Ideas
Chapter82 - All Knowledge is Ignorance
Chapter83 - Person, Witness and the Supreme
Chapter84 - Awareness
Chapter85 - Root Cause of Fear
Chapter86 - Absolute Perfection is Here and Now
Chapter87 - The True Guru
Chapter88 - Your Goal is Your Guru
Chapter89 - ‘I am’: The Foundation of all Experience
Chapter90 - The Unknown is the Home of the Real
Chapter91 - Keep the Mind Silent and You shall Discover
Chapter92 - Knowledge by the Mind, is not True Knowledge
Chapter93 - Progress in Spiritual Life
Chapter94 - Surrender to Your Own Self
Chapter95 - Pleasure and Happiness
Chapter96 - Go Beyond the l-am-the-body Idea
Chapter97 - Man is not the Doer
Chapter98 - You are Beyond Space and Time
Chapter99 - Accept Life as it Comes
Chapter100 - Abandon Memories and Expectations
Chapter101 - Mind and the World are not Separate
Chapter102 - Freedom from Self-identification
Chapter103 - The Perceived can not be the Perceiver
Chapter104 - Understanding leads to Freedom
Chapter105 - Jnani does not Grasp, nor Hold
Chapter106 - Appendix-1: Nisarga Yoga
Chapter107 - Appendix-2: Navnath Sampradaya

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