My subject is "Discipleship". I do not know how
you will take what I have to say. It will be rather difficult for you to accept
it--the ideals of teachers and disciples in this country vary so much from
those in ours. An old proverb of India comes to my mind: "There are
hundreds of thousands of teachers, but it is hard to find one disciple."
It seems to be true. The one important thing in the attainment of spirituality
is the attitude' of the pupil. When the right attitude is there, illumination
comes easily.
Preparations for Discipleship
What does the disciple need in order to receive the truth? The great
sages say that to attain truth takes but the twinkling of an eye--it is just a
question of knowing--the dream breaks. How long does it take? In a second the
dream is gone. When the illusion vanishes, how long does it take? Just the
twinkling of an eye. When I know the truth, nothing happens except that the
falsehood vanishes away: I took the rope for the snake, and now I see it is the
rope. It is only a question of half a second and the whole thing is done. Thou
art That. Thou art the Reality. How long does it take to know this? If we are
God and always have been so, not to know this is most astonishing. To know this
is the only natural thing. It should not take ages to find out what we have
always been and what we now are.
Yet it seems difficult to realise this self-evident truth. Ages and ages pass
before we begin to catch a faint glimpse of it. God is life; God is truth. We
write about this; we feel in our inmost heart that this is so, that everything
else than God is nothing--here today, gone tomorrow. And yet most of us remain
the same all through life. We cling to untruth, and we turn our back upon
truth. We do not want to attain truth. We do not want anyone to break our
dream. You see, the teachers are not wanted. Who wants to learn? But if anyone
wants to realise the truth and overcome illusion, if he wants to receive the
truth from a teacher, he must be a true disciple.
It is not easy to be a disciple; great preparations are necessary; many
conditions have to be fulfilled. Four principal conditions are laid down by the
Vedantists.
The first condition is that the student who wants to know the truth must give
up all desires for gain in this world or in the life to come.
The truth is not what we see. What we see is not truth as long as any desire
creeps into the mind. God is true, and the world is not true. So long as there
is in the heart the least desire for the world, truth will not come. Let the world
fall to ruin around my ears: I do not care. So with the next life; I do not
care to go to heaven. What is heaven? Only the continuation of this earth. We
would be better and the little foolish dreams we are dreaming would break
sooner if there were no heaven, no continuation of this silly life on earth. By
going to heaven we only prolong the miserable illusions. ¡ What do you gain in
heaven? You become gods, drink nectar, and get rheumatism. There is less misery
there than on earth, but also less truth. The very rich can understand truth
much less than the poorer people. "It is easier for a camel to go through
the eye of a needle, than for a rich man to enter into the kingdom of
God." The rich man has no time to think of anything beyond his wealth and
power, his comforts and indulgences. The rich rarely become religious. Why?
Because they think, if they become religious, they will have no more fun in
life. In the same way, there is very little chance to become spiritual in
heaven; there is too much comfort and enjoyment there--the dwellers in heaven
are disinclined to give up their fun.
They say there will be no more weeping in heaven. I do not trust the man who
never weeps; he has a big block of granite where the heart should be. It is
evident that the heavenly people have not much sympathy. There are vast masses
of them over there, and we are miserable creatures suffering in this horrible
place. They could pull us all out of it; but they do not. They do not weep.
There is no sorrow or misery there; therefore they do not care for anyone's
misery. They drink their nectar, dances go on; beautiful wives and all that.
Going beyond these things, the disciple should say, "I do not care for
anything in this life nor for all the heavens that have ever existed--I do not
care to go to any of them. I do not want the sense-life in any form--this
identification of myself with the body--as I feel now, 'I am this body--this
huge mass of flesh.' This is what I feel I am. I refuse to believe that."
The world and the heavens, all these are bound up with the senses. You do not
care for the earth if you do not have any senses. Heaven also is the world.
Earth, heaven, and all that is between have but one name--earth.
Therefore the disciple, knowing the past and the present and thinking of the
future, knowing what prosperity means, what happiness means, gives up all these
and seeks to know the truth and truth alone. This is the first condition.
Controlling Internal and External Senses
The second condition is that the disciple must be able to control the internal
and the external senses and must be established in several other spiritual
virtues.
The external senses are the visible organs situated in different parts of the
body; the internal senses are intangible. We have the external eyes, ears,
nose, and so on; and we have the corresponding internal senses. We are
continually at the beck and call of both these groups of senses. Corresponding
to the senses are sense-objects. If any sense(tm)objects are near by, the
senses compel us to perceive them; we have no choice or independence. There is
the big nose. A little fragrance is there; I have to smell it. If there were a
bad odour, I would say to myself, "Do not smell it"; but nature says,
"Smell", and I smell it. Just think what we have become! We have
bound ourselves. I have eyes. Anything going on, good or bad, I must see. It is
the same with hearing. If anyone speaks unpleasantly to me, I must hear it. My
sense of hearing compels me to do so, and how miserable I feel! Curse or
praise--man has got to hear. I have seen many deaf people who do not usually
hear, but anything about themselves they always hear!
All these senses, external and internal, must be under the disciple's control.
By hard practice he has to arrive at the stage where he can assert his mind
against the senses, against the commands of nature. He should be able to say to
his mind, "You are mine; I order you, do not see or hear anything",
and the mind will not see or hear anything--no form or sound will react on the
mind. In that state the mind has become free of the domination of the senses,
has become separated from them. No longer is it attached to the senses and the
body. The external things cannot order the mind now; the mind refuses to attach
itself to them. Beautiful fragrance is there. The disciple says to the mind,
"Do not smell", and the mind does not perceive the fragrance. When
you have arrived at that point, you are just beginning to be a disciple. That
is why when everybody says, "I know the truth", I say, "If you
know the truth, you must have self-control; and if you have control of
yourself, show it by controlling these organs."
We Must Learn to Control the Mind
Next, the mind must be made to quiet down. It is rushing about. Just as I sit
down to meditate, all the vilest subjects in the world come up. The whole thing
is nauseating. Why should the mind think thoughts I do not want it to think? I
am as it were a slave to the mind. No spiritual knowledge is possible so long
as the mind is restless and out of control. The disciple has to learn to
control the mind. Yes, it is the function of the mind to think. But it must not
think if the disciple does not want it to; it must stop thinking when he
commands it to. To qualify as a disciple, this state of the mind is very
necessary.
Also, the disciple must have great power of endurance. Life seems comfortable;
and you find the mind behaves well when everything is going well with you. But
if something goes wrong, your mind loses its balance. That is not good. Bear
all evil and misery without one murmur of hurt, without one thought of
unhappiness, resistance, remedy, or retaliation. That is true endurance; and
that you must acquire.
Good and evil there always are in the world. Many forget there is any evil--at
least they try to forget; and when evil comes upon them, they are overwhelmed
by it and feel bitter. There are others who deny that there is any evil at all
and consider everything good. That also is a weakness; that also proceeds from
a fear of evil. If something is evil-smelling, why sprinkle it with rose water
and call it fragrant? Yes, there are good and evil in the world--God has put
evil in the world. But you do not have to whitewash Him. Why there is evil is
none of your business. Please have faith and keep quiet.
When my Master, Shri Ramakrishna fell ill, a Brahmin suggested to him that he
apply his tremendous mental power to cure himself. He said that if my Master
would only concentrate his mind on the diseased part of the body, it would
heal. Shri Ramakrishna answered, "What! Bring down the mind that I've
given to God to this little body!" He refused to think of body and
illness. His mind was continually conscious of God; it was dedicated to Him
utterly. He would not use it for any other purpose.
This craving for health, wealth, long life, and the like-(tm)the so-called
good--is nothing but an illusion. To devote the mind to them in order to secure
them only strengthens the delusion. We have these dreams and illusions in life,
and we want to have more of them in the life to come, in heaven. More and more
illusion. Resist not evil. Face it! You are higher than evil.
There is this misery in the world--it has to be suffered by someone. You cannot
act without making evil for somebody. And when you seek worldly good, you only
avoid an evil which must be suffered by somebody else. Everyone is trying to
put it on someone else's shoulders. The disciple says, "Let the miseries
of the world come to me; I shall endure them all. Let others go free."
Remember the man on the cross. He could have brought legions of angels to
victory; but he did not resist. He pitied those who crucified him. He endured
every humiliation and suffering. He took the burden of all upon himself:
"Come unto me, all ye that labour and are heavy laden, and I will give you
rest." Such is true endurance. How very high he was above this life, so
high that we cannot understand it, we slaves! No sooner does a man slap me in
the face than my hand hits back: bang, it goes! How can I understand the
greatness and blessedness of the Glorified One? How can I see the glory of it?
But I will not drag the ideal down. I feel I am the body, resisting evil. If I
get a headache, I go all over the world to have it cured; I drink two thousand
bottles of medicine. How can I understand these marvelous minds? I can see the
ideal, but how much of that ideal? None of this consciousness of the body, of
the little self, of its pleasures and pains, its hurts and comforts, none of
these can reach that atmosphere. By thinking only of the spirit and keeping the
mind out of matter all the time, I can catch a glimpse of that ideal. Material
thought and forms of the sense-world have no place in that ideal. Take them off
and put the mind upon the spirit. Forget your life and death, your pains and
pleasures, your name and fame, and realise that you are neither body nor mind
but the pure spirit.
When I say "I", I mean this spirit. Close your eyes and see what
picture appears when you think of your "I". Is it the picture of your
body that comes, or of your mental nature? If so, you have not realised your
true "I" yet. The time will come, however, when as soon as you say
"I" you will see the universe, the Infinite Being. Then you will have
realised your true Self and found that you are infinite. That is the truth: you
are the spirit, you are not matter. There is such a thing as illusion--in it
one thing is taken for another: matter is taken for spirit, this body for soul.
That is the tremendous illusion. It has to go.
Faith in Your Teacher Is Essential
The next qualification is that the disciple must have faith in the Guru
(teacher). In the West the teacher simply gives intellectual knowledge; that is
all. The relationship with the teacher is the greatest in life. My dearest and
nearest relative in life is my Guru; next, my mother; then my father. My first
reverence is to the Guru. If my father says, "Do this", and my Guru
says, "Do not do this", I do not do it. The Guru frees my soul. The
father and mother give me this body; but the Guru gives me rebirth in the soul.
We have certain peculiar beliefs. One of these is that there are
some souls, a few exceptional ones, who are already free and who will be born
here for the good of the world, to help the world. They are free already; they
do not care for their own salvation-- they want to help others. They do not
require to be taught anything. From their childhood they know everything; they
may speak the highest truth even when they are babies six months old.
Upon these free souls depends the spiritual growth of mankind.
They are like the first lamps from which other lamps are lighted. True, the
light is in everyone, but in most men it is hidden. The great souls are shining
lights from the beginning. Those who come in contact with them have as it were
their own lamps lighted. By this the first lamp does not lose anything; yet it
communicates its light to other lamps. A million lamps are lighted; but the
first lamp goes on shining with undiminished light. The first lamp is the Guru,
and the lamp that is lighted from it is the disciple. The second in turn
becomes the Guru, and so on. These great ones whom you call Incarnations of God
are mighty spiritual giants. They come and set in motion a tremendous spiritual
current by transmitting their power to their immediate disciples and through
them to generation after generation of disciples.
A bishop in the Christian Church, by the laying on of hands,
claims to transmit the power which he is supposed to have received from the
preceding bishops. The bishop says that Jesus Christ transmitted his power to
his immediate disciples and they to others, and that is how the Christ's power
has come to him. We hold that every one of us, not bishops only, ought to have
such power. There is no reason why each of you cannot be a vehicle of the
mighty current of spirituality.
But first you must find a teacher, a true teacher, and you must
remember that he is not just a man. You may get a teacher in the body; but the
real teacher is not in the body; he is not the physical man--he is not as he
appears to your eyes. It may be the teacher will come to you as a human being,
and you will receive the power from him. Sometimes he will come in a dream and
transmit things to the world. The power of the teacher may come to us in many
ways. But for us ordinary mortals the teacher must come, and our preparation
must go on till he comes.
We attend lectures and read books, argue and reason about God and
soul, religion and salvation. These are not spirituality, because spirituality
does not exist in books or theories or in philosophies. It is not in learning
or reasoning, but in actual inner growth. Even parrots can learn things by
heart and repeat them. If you become learned, what of it? Asses can carry whole
libraries. So when real light will come, there will be no more of this learning
from books--no book-learning. The man who cannot write even his own name can be
perfectly religious, and the man with all the libraries of the world in his
head may fail to be. Learning is not a condition of spiritual growth;
scholarship is not a condition. The touch of the Guru, the transmittal of
spiritual energy, will quicken your heart. Then will begin the growth. That is
the real baptism by fire. No more stopping. You go on and go on.
Some years ago one of your Christian teachers, a friend of mine,
said, "You believe in Christ?" "Yes," I answered, "but
perhaps with a little more reverence." "Then why don't you be
baptised?" How could I be baptised? By whom? Where is the man who can give
true baptism? What is baptism? Is it sprinkling some water over you, or dipping
you in water, while muttering formulas?
Baptism is the direct introduction into the life of the spirit. If
you receive the real baptism, you know you are not the body but the spirit.
Give me that baptism if you can. If not, you are not Christians. Even after the
so (c) called baptism which you received, you have remained the same. What is
the sense of merely saying you have been baptised in the name of the Christ?
Mere talk, talk -- ever disturbing the world with your foolishness! "Ever
steeped in the darkness of ignorance, yet considering themselves wise and
learned, the fools go round and round, staggering to and from like the blind
led by the blind." -Katha Upanishad, I.ii.5. Therefore do not say you are
Christians, do not brag about baptism and things of that sort.
Of course there is true baptism--there was baptism in the
beginning when the Christ came to the earth and taught. The illumined souls,
the great ones that come to the earth from time to time, have the power to
reveal the Supernal Vision to us. This is true baptism. You see, before the
formulas and ceremonies of every religion, there exists the germ of universal
truth. In course of time this truth becomes forgotten; it becomes as it were
strangled by forms and ceremonies. The forms remain--we find there the casket
with the spirit all gone. You have the form of baptism, but few can evoke the
living spirit of baptism. The form will not suffice. If we want to gain the
living knowledge of the living truth, we have to be truly initiated into it.
That is the ideal.
The Guru must teach me and lead me into light, make me a link in
that chain of which he himself is a link. The man in the street cannot claim to
be a Guru. The Guru must be a man who has known, has actually realised the
Divine truth, has perceived himself as the spirit. A mere talker cannot be the
Guru. A talkative fool like me can talk much, but cannot be the Guru. A true
Guru will tell the disciple, "Go and sin no more"; and no more can he
sin, no more has the person the power to sin.
I have seen such men in this life. I have read the Bible and all
such books; they are wonderful. But the living power you cannot find in the
books. The power that can transform life in a moment can be found only in the
living illumined souls, those shining lights who appear among us from time to
time. They alone are fit to be Gurus. You and I are only hollow talk(c)talk,
not teachers. We are disturbing the world more by talking, making bad vibrations.
We hope and pray and struggle on, and the day will come when we shall arrive at
the truth, and we shall not have to speak.
"The teacher was a boy of sixteen; he taught a man of eighty.
Silence was the method of the teacher; and the doubts of the disciple vanished
for ever." -Dakshinamurti(c)stotramƒ, 12 (adapted).
That is the Guru. Just think, if you find such a man, what faith
and love you ought to have for that person! Why, he is God Himself, nothing
less than that! That is why Christ's disciples worshipped him as God. The
disciple must worship the Guru as God Himself. All a man can know is the living
God, God as embodied in man, until he himself has realised God. How else would
he know God?
Here is a man in America, born nineteen hundred years after
Christ, who does not even belong to the same race as Christ, the Jewish race.
He has not seen Jesus or his family. He says, "Jesus was God. If you do
not believe it, you will go to hell". We can understand how the disciples
believed it--that Christ was God; he was their Guru, and they must have
believed he was God. But what has this American got to do with the man born
nineteen hundred years ago? This young man tells me that I do not believe in
Jesus and therefore I shall have to go to hell. What does he know of Jesus? He
is fit for a lunatic asylum. This kind of belief will not do. He will have to
find his Guru.
Jesus may be born again, may come to you. Then, if you worship him
as God, you are all right. We must all wait till the Guru comes, and the Guru
must be worshipped as God. He is God, he is nothing less than that. As you look
at him, the Guru gradually melts away and what is left? The Guru picture gives
place to God Himself. The Guru is the bright mask which God wears in order to
come to us. As we look steadily on, gradually the mask falls off and God is
revealed.
"I bow to the Guru who is the
embodiment of the Bliss Divine, the personification of the highest knowledge
and the giver of the greatest beatitude, who is pure, perfect, one without a second,
eternal, beyond pleasure and pain, beyond all thought and all qualification,
transcendental". Such is in reality the Guru. No wonder the disciple looks
upon him as God Himself and trusts him, reveres him, obeys him, follows him
unquestioningly. This is the relation between the Guru and the disciple.
The Burning Desire to Be Free
The next condition the disciple must fulfill is to conceive an extreme desire
to be free. We are like moths plunging into the flaming fire, knowing that it
will burn us, knowing that the senses only burn us, that they only enhance
desire. "Desire is never satiated by enjoyment; enjoyment only increases
desire as butter fed into fire increases the fire."-Bhagavata, IX.xix.14.
Desire is increased by desire. Knowing all this, people still plunge into it
all the time. Life after life they have been going after the objects of desire,
suffering extremely in consequence, yet they cannot give up desire. Even
religion, which should rescue them from this terrible bondage of desire, they
have made a means of satisfying desire. Rarely do they ask God to free them
from bondage to the body and senses, from slavery to desires. Instead, they
pray to Him for health and prosperity, for long life: "O God, cure my
headache, give me some money or something!"
The circle of vision has become so narrow, so degraded, so beastly, so animal!
None is desiring anything beyond this body. Oh, the terrible degradation, the
terrible misery of it! What little flesh, the five senses, the stomach! What is
the world but a combination of stomach and sex? Look at millions of men and
women--that is what they are living for. Take these away from them and they
will find their life empty, meaningless, and intolerable. Such are we. And such
is our mind; it is continually hankering for ways and means to satisfy the
hunger of the stomach and sex. All the time this is going on. There is also
endless suffering; these desires of the body bring only momentary satisfaction
and endless suffering. It is like drinking a cup of which the surface layer is
nectar, while underneath all is poison. But we still hanker for all these
things.
What can be done? Renunciation of the senses and desires is the only way out of
this misery. If you want to be spiritual, you must renounce. This is the real
test. Give up the world--this nonsense of the senses. There is only one real
desire: to know what is true, to be spiritual. No more materialism, no more
this egoism, I must become spiritual. Strong, intense must be the desire. If a
man's hands and feet were so tied that he could not move and then if a burning
piece of charcoal were placed on his body, he would struggle with all his power
to throw it off. When I shall have that sort of extreme desire, that restless
struggle, to throw off this burning world, then the time will have come for me
to glimpse the Divine Truth.
Look at me. If I lose my little pocketbook with two or three dollars in it, I
go twenty times into the house to find that pocketbook. The anxiety, the worry,
and the struggle! If one of you crosses me, I remember it twenty years, I
cannot forgive and forget it. For the little things of the senses I can
struggle like that. Who is there that struggles for God that way?
"Children forget everything in their play. The young are mad after the
enjoyment of the senses; they do not care for anything else. The old are
brooding over their past misdeeds" (Shankara). They are thinking of their
past enjoyments--old men that cannot have any enjoyment. Chewing the cud--that
is the best they can do. None crave for the Lord in the same intense spirit
with which they crave for the things of the senses.
They all say that God is the Truth, the only thing that really exists; that
spirit alone is, not matter. Yet the things they seek of God are rarely spirit.
They ask always for material things. In their prayers spirit is not separated
from matter. Degradation--that is what religion has turned out to be. The whole
thing is becoming sham. And the years are rolling on and nothing spiritual is
being attained. But man should hunger for one thing alone, the spirit, because
spirit alone exists. That is the ideal. If you cannot attain it now, say,
"I cannot do it; that is the ideal, I know, but I cannot follow it
yet." But that is not what you do. You degrade religion to your low level
and seek matter in the name of spirit. You are all atheists. You do not believe
in anything except the senses. "So-and-so said such(tm)and-such--there may
be something in it. Let us try and have the fun. Possibly some benefit will come;
possibly my broken leg will get straight."
Miserable are the diseased people; they are great worshippers of the Lord, for
they hope that if they pray to Him He will heal them. Not that is altogether
bad--if such prayers are honest and if they remember that is not religion. Shri
Krishna says in the Gita (VII.16), "Four classes of people worship Me: the
distressed, the seeker of material things, the inquirer, and the knower of
truth." People who are in distress approach God for relief. If they are
ill, they worship Him to be healed; if they lose their wealth, they pray to Him
to get it back. There are other people who ask Him for all kinds of things,
because they are full of desires--name, fame, wealth, position and so on. They
will say, "O Virgin Mary, I will make an offering to you if I get what I
want. If you are successful in granting my prayer, I will worship God and give
you a part of everything." Men not so material as that, but still with no
faith in God, feel inclined to know about Him. They study philosophies, read
scriptures, listen to lectures, and so on. They are the inquirers. The last
class are those who worship God and know Him. All these four classes of people
are good, not bad. All of them worship Him.
But we are trying to be disciples. Our sole concern is to know the highest
truth. Our goal is the loftiest. We have said big words to ourselves--absolute
realisation and all that. Let us measure up to the words. Let us worship the
spirit in spirit, standing on spirit. Let the foundation be spirit, the middle
spirit, the culmination spirit. There will be no world anywhere. Let it go and
whirl into space--who cares? Stand thou in the spirit! That is the goal. We
know we cannot reach it yet. Never mind. Do not despair, and do not drag the
ideal down. The important thing is: how much less you think of the body, of'
yourself as matter--as dead, dull, insentient matter; how much more you think
of yourself as shining immortal being. The more you think of yourself as
shining immortal spirit, the more eager you will be to be absolutely free of
matter, body, and senses. This is the intense desire to be free.
Discriminate between the Real and the Unreal
The fourth and last condition of discipleship is the discrimination of the real
from the unreal. There is only one thing that is real--God. All the time the
mind must be drawn to Him, dedicated to Him. God exists, nothing else exists,
everything else comes and goes. Any desire for the world is illusion, because
the world is unreal. More and more the mind must become conscious of God alone,
until everything else appears as it really is--unreal.