Part II: Chapter I / II – (i)

Satguru

The first condition is that of finding a Satguru or True Teacher Who is an Adept in this mystic science. The subject is one of practical self-realisation, not of philosophic dissertation or intuitive feeling. If it were one of mere theory, then books and scriptures would be enough for our purpose, and if it were one of mere feeling then each could trust the promptings of his own mind. But the question before us is that of unlocking a sixth sense, one of direct transcendental perception, of Inner Hearing and Seeing. One born deaf and blind may, with the help of Braille, learn the most detailed expositions of man’s rich and varied audio-visual experiences, but his study can never give him direct experience. The most that he can get from books is the realisation of an extensive plane of experience wholly beyond him, and this can generate in him the urge to discover means whereby he can overcome his physical limitations. It is the expert surgeon or doctor who alone can effects a cure – provided his ailment is curable. And should he fall into the hands of a charlatan, his condition will only become worse and more complicated.

In like manner, the aspirant who seeks Inner Spiritual Mastery must seek the aid of One Who has already mastered the Way. All his readings of scriptures, all his thinking, can at best lead to a single conclusion, provided he is sensitive to the point involved: the need for a Living Master. Without such a Master he cannot even understand the True Import of the revelatory scriptures. They speak of experiences beyond his level of experience, and even in his own language they can only speak in metaphors and parables, for how can the discourses of the blind be made to express directly that of the seeing? To attempt to interpret the rich Spiritual Heritage in our religious literature wholly in terms of our own limited experience might lead to a distortion of the true meaning.

We might gather a lead of psychological wisdom, but the Inner Significance would be lost on us, and all of our intellectual theorising would only land us in unending theological contradiction with which the various institutionalised religions are encumbered today.

Only One Who has Himself experienced what the Great Scriptures describe, can guide us to their Real Significance. But the task of a Spiritual Teacher does not end there. The elucidation of the true meaning of the religions is no more than a first step. After the aspirant has understood the nature of his goal, he must pursue it practically and rationally. To know is one thing, and to do is quite another. It is only after He has explained to the aspirant the end to be attained that the Master’s Real Task begins. It is not enough that the doctor diagnoses the cause of the blind man’s ailment, he must perform the operation as well. So too the Spiritual Guide at the time of initiation gives the disciple a first-hand experience of the Inner Light and Sound.

He puts him into touch with the Divine Stream, be it at its lowest level, and instructs him in the sadhans to be followed for consolidating and developing this Inner Experience to its full extent.

He who can find such a teacher is blessed indeed. But to discover such a One and be initiated by Him is not enough. The germinal Spiritual Experience that He gives must be nurtured and developed to the point of full Spiritual Efflorescence. To be able to do this, one must accept whatever one learns and attempts to put it into practice. To know such a man is to love Him, and to love Him is to follow His commandments. Until one can thus Love and obey, and so transform one’s life, the gift of the Guru remains as a seed locked away in a steel vault where It cannot sprout and grow to fruition.