“You can’t teach a hunter it is wrong to kill.”—Hari Dass Baba
“I found that the chief difficulty for most people was to realize that they had really heard ‘new things’: that is, things that they had never heard before. They kept translating what they heard into their habitual language. They had ceased to hope and believe there might be anything new.”—Ouspensky
“If he wants to work on himself, he must destroy his peace. To have them both is in no way possible. A man must make a choice. But when choosing the result is very often deceit, that is to say, a man tries to deceive himself. In words he chooses work but in reality he does not want to lose his peace. Such submission is the most difficult thing there can be for a man who thinks that he is capable of deciding anything.”—Ouspensky
“It can be said that there is one general rule for everybody. In order to approach this system seriously, people must be disappointed, first of all in themselves, that is to say, in their powers, and secondly in all the old ways . . . A man . . . if he is a scientist should be disappointed in his science. If he is a religious man he should be disappointed in his religion. If he is a politician he should be disappointed in philosophy. If he is a theosophist he should be disappointed in theosophy. If he is an occultist he should be disappointed in occultism. And so on.”—Gurdjieff, by Ouspensky
“But I had seen myself, that is, I had seen things in myself that I had never seen before. There could be no doubt about it and although I afterwards became the same as I had been before, I could not help knowing that this had been and I could forget nothing.”—Ouspensky
Question: Does everyone have a guru?
Answer: Yes. However, you may or may not meet your guru on the physical plane in this lifetime. It isn’t necessary. Since the relation between a guru and chela (disciple) is not on the physical plane, the guru can act upon you from within yourself. You may meet him through dreams or visions or merely sense his presence. However, it is only after much purification that you will honor these meetings rather than rejecting them in favor of the more gross manifestations. There have been many saints who realized enlightenment without ever meeting their guru in a physical manifestation.
Question: What is the difference between a teacher and a guru?
Answer: A teacher points the way. A guru is the Way. In the course of your awakening you will have thousands of teachers. Throughout all of this teaching, the guru waits, beckoning from beyond.
Question: What kind of teachers should I study with?
Answer: Listen to your inner being. If you are at the point where you sense you need instruction in calming your mind or getting your body in shape, then you will become sensitized to available teachers who can instruct you concerning the specific practices required. Often you will find a teacher who knows the specific information although he doesn’t elicit in you a great love or trust. Honor him as your teacher, learn what you can, and then move on. Trust the messages coming from your heart and intuition.
This journey is an inner journey. The charisma of an impure being such as a Hitler would not be of influence on another person were that person totally honest with himself and totally true to his inner voice. There is a place in each human being where at all times he knows exactly “where it is at.” So, if in doubt about the next step, just listen. And if still in doubt, wait. When it’s time to move, you’ll know.
“If a pickpocket meets a Holy Man, he will see only His pockets.”—Hari Dass Baba
The simplest and most direct type of renunciation would seem to be to just give up the satisfying of one’s desires. That is, if one is preoccupied with eating and oral gratifications, just fast. If one is obsessed with sexual concerns, just give up sex. And so on. This technique is known as tapasya or “straightening by fire.”
“If a man gives way to all his desires, or panders to them, there will be no inner struggle in him, no ‘friction,’ no fire. But if, for the sake of attaining a definite aim, he struggles with the desires that hinder him, he will then create a fire which will gradually transform his inner world into a single whole.”— Ouspensky
The struggle that comes through imposing austerities upon oneself as a systematic part of one’s sadhana is a powerful form of inner confrontation. It certainly shows you where you are not. For example, if you usually get up at 8 a.m. as everyone else does, try getting up at 4 a.m. every morning. (Buddha and other high beings have noted that the best time of day to work on oneself is between 4 and 7.) Or perhaps you like sleeping in a really comfortable bed . . . start sleeping on a thin mat on the floor.
“I realized in this place that people feared silence more than anything else, that our tendency to talk arises from self-defense and is always based upon a reluctance to see something, a reluctance to confess something to oneself. Directly a person is quiet himself, that is, awakes a little, he hears the different intonations and begins to distinguish other people’s lies.”— Ouspensky
“He who tells the truth says almost nothing.”—Porchia
Though the words differ from one mystic to another, the communality of experience is amazing. There are four categories into which these writings can be placed (in terms of the author’s own state of development):
- Realized or enlightened beings. For the most part they have written very little; often their words (e.g., Gospels) have been recorded by disciples.)
- Spiritual seekers who are very much on the path and are sharing their insights, methods, etc.
- Pandits, intellectuals, scientists who evolve highly intellectually sophisticated subtle models and explanations of the mystical experience. (The veil for many of these writers is still heavy, though often they have had some mystical experience of their own on which to anchor their writings.)
- Professional writers who write objective, superficial, and quite external accounts of mysticism. They seek the “facts.”
After you have completed the first superficial reading overview, it becomes apparent that if you are to change your way of thinking about the universe, it would be a good idea to “hang out with”
(a) those who know, and
(b) those who are seriously working on themselves.
Thus your reading quickly narrows to the first two categories of authors listed above.
The second stage of study is often called reflection.
(n.when talking about mathuna position in which the woman sits astride the man:)
None of us who are collaborating in the preparation of this manuscript are sufficiently evolved in the use of this method to present this section in a more definitive fashion at this time.
(this is the first time I ever read something like this in book; sincerity appreciated 🙂 )
Source: Be Here Now