Guru Maharaj Ji's Satsang at the Guru Puja Festival, Tucson, Arizona, July 16, 1978
Dear premies, this definitely has been a very wonderful festival to be able to come together and enjoy the greatest enjoyment of life. Because as human beings we always like to enjoy things.
And yet, truly, what is there in this world to enjoy except the most gracious beauty of this Knowledge, of us manifesting truly, of us becoming real instead of living in some paradox all the time: truth, lies; good, bad; right, wrong?
And man is lost in this paradox. Man is lost in this whole web. Whoever created it is completely insignificant. But what is significant is that we do believe in those webs. And yet we ourselves never know what is right, what is the right, what is what is true, and what is .…
Because we will know what darkness is if we see the Light. It doesn't work both ways. It doesn't work that if you've seen the darkness, you've seen the Light. It doesn't work that way. But it does work that if you've seen Light, you don't need to see darkness; you can imagine it. Because if I come into this hall and it's pitch-dark, and I can't see anything, you can't tell me to imagine what this hall looks like. Because I don't know. I haven't seen it.
But if this hall is lit up, and I can see everything in this hall. then you can definitely ask me to imagine what it would be like if it were dark. And it's simple. I know I couldn't see anything. I wouldn't be able to see anything.
And so, premies, the most important thing is that what is that Truth, what is that incredibleness, what is that Light? We don't know! We're always in the darkness. We are born in the darkness. We are incubated in the darkness. We are born in a darkness; we live in darkness. And everybody imagines or expects us to believe or to imagine what the Light is, how the Light is, how that Truth is.
Okay, what does the father tell his kid? "Now you go and you do good. Do not tell lies. Always tell the truth." And what is the truth? In this irrelevant world, what is the truth, and what is a lie?
And even lies have been specified. There is a "white lie," then there is the lie, and then there is "kidding around." And
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it's like, kidding around - you can go to any extent of that, and you'll be okay. And you can tell a little white lie, and you can justify it. It's almost like by convincing yourself or the other person that you have just told a white lie, this is then not in any way going to interfere with the fact that you're going to end up in heaven. That's it. It still retains your ticket in good condition.
But if for some reason you cannot justify what you have said under the sections of "white lie" and "kidding," then definitely you have obstructed that path that's going to put you right across to heaven. And so living in such a paradox, living in such a funny world .…
The first day I was giving you an example about Hindus and Muslims, and it's really funny! Now I'm not saying one is right and one's wrong; I'm just going to present a fact. Hindus - when they cook chapatis, they have this plate. It's very, very thick metal, and it's curved like this (convex surface). They take the bread and they put it on top of this thing that's called tawa, on this plate.
But when Muslims cook a chapati, they turn that plate around, so instead of the chapati sitting in the part that's like this (convex surface), the chapati is sitting on the part that's like this (concave surface). They do it completely opposite. I'm not saying Hindus do it opposite to Muslims or Muslims do it opposite to that. But it is opposite.
This is very fascinating. Hindus will wash their hands - this is true - they pour the water in. The Muslims will wash their hands the other way. And these are very, very small things.
Muslims will not honor a statue, and Hindus will definitely honor a statue. It's like you go to the temple, you do this whole thing, and that's your god. And, "This god is everything." And to that Muslim, that god doesn't exist! It's the Koran. There was nothing before Koran, before Mohammed, and there is never going to be anything except the Koran.
Okay, so maybe you don't live in the paradox. But the world's second largest population does live in that paradox. And yet maybe there they live in all these different things, and we live in some other kind of paradox. But everybody is living in a paradox.
And you can imagine us living without Guru Maharaj Ji. Because darkness is always simple and easy to imagine. Where would this world be? What would be the fate of this world? What would be the fate of this world if Jesus had never come? And probably if you asked that of somebody they'd go, "Jesus! I can't imagine."
What would have been the fate if Perfect Master had never come to this Earth? To me, it's very obvious. There would have been no world. And therefore, this world wouldn't have had a fate. There would have been nothing! But it's almost like we come in this world, we are given a life, to follow one reason, to follow one purpose. We come into this world to fulfill that purpose, and nothing else. And we get lost.
There is a maze. And the thing is, when they do these tests with rats or mice, and they put them in a maze, they put the food at the end of the maze. So if this rat does in fact successfully find the food, he will also be out of the maze.
With us rats, the food has been placed everywhere, including where the maze stops in the wrong place. And we knock our heads, smell, and we do this and we do that, and we can never get out of the maze. We find this food and we go, "Oh, I must be out of maze." And no, we are not! We just keep on going like that, and never find the fulfillment.
Because the agony of those people who do not have this Knowledge is tremendous. They are in pain. They are in constant pain. And no faith healer, no doctor, can ever cure them of this pain. And yet they do not know this pain. They feel it. But they can't identify it. And they search and they search: "Is this the pain? Is this the pain? Is this the pain? What do I want? What is my lack? What am I lacking in my life? Am I lacking a wife? Am I lacking money? Am I lacking… Going off the Mt. Everest," like Raja Ji was talking about, "is that what I am lacking? What am I lacking?" And they're in constant agony.
When somebody's really in pain, they become delirious, and they're just squirming around. And this is what man is doing. He's delirious. He's in so much agony that he in fact cannot hang onto this pain anymore. And he bites. He bites himself; he bites the sheets. He hangs onto everything. He's in such agony.
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And this is the way this world is. They hang onto this; they hang onto that. They bite this; they bite that. Because the whole craziness of this world is not coming to any end.
How delirious is man really becoming? What is his destiny? What is his future? If America and Russia just happen to wake up on the wrong side of the bed, they might destroy the whole entire world! That would be it! Finished! Gone! Because as always, what is the reason for war? What is the good reason for war? There is no good reason for war. It just starts, and it ends in complete chaos.
When man's life becomes so ummportant… because he doesn't understand that life, that this Earth, that the sun, the moon, the stars, the galaxies, the water, entirely everything was made for this life; not this life made for everything. You do not take your life and give it to a tree. No. The tree, in fact, gives you the food, the fruit, that then in fact sustains your life. The fruits, the vegetables, the sun, night and day, were in fact made to sustain this life, were made for this life. And now we take it and set up little boundaries everywhere: "This is mine. This is yours. You can trespass here, and you can't trespass there." Again, what else can the reason be for this world being so cuckoo as it is, being in such agony as it is?
Okay, some people have cancer. So they're dying of cancer or something like that. And there is no cure for them. So they put them on this therapy where they finally just sort of overcome that whole depression of having a cancer. And at least for that, there is a solution like that. But for this agony that we have inside of us, what is the solution? There is no doctor; there's nothing except Guru Maharaj Ji.
And Guru Maharaj Ji has the complete remedy. Guru Maharaj Ji is that doctor who can satisfy that pain that everybody feels in their heart. Guru Maharaj Ji is that fulfillment, because he does fulfill that agony, that emptiness which we all feel within our hearts. Guru Maharaj Ji is that answer to that question, because he brings us the Knowledge, the "knowing" of everything.
Because without Knowledge, there will he no "knowledge," there will be no successful knowledge. There will be no necessity for a knowledge. There will be no necessity for one-two-three. There will be no necessity for A-B-C-D. Because we won't be there without Knowledge. But Guru Maharaj Ji brings us all those answers.
We can never ask ourselves that question, "Why? Why does Guru Maharaj Ji do this for us? What's in it for him?" And this is constantly the word, the question people ask. It's like, okay, here you're giving somebody satsang, "Oh yeah, man, it's going to be really beautiful. You'll receive Knowledge and your life will be fulfilled. And it will be such a beautiful experience for you." And they say, "Well, what do I have to give?" Because that's what they're used to: give and take, give and take, give and take, give and take, give and take.
And yet they have a concept that this Knowledge, the kind of an experience that this Knowledge is going to bring them, is going to be an experience like riding in an automobile, or eating a candy, or going to a restaurant, or wearing some clothes, or going to watch a movie, or going for a roller coaster ride. This is their concept. It's a physical experience.
People in this world have never experienced something that has no beginning and has no end. And obviously it's very hard for them to understand. Because everything in their lives… you look at a movie. It has a beginning and it has an end. Everything in their life is like that, except when they come to Knowledge!
And as premies, this is one of our problems. We constantly want to know… I mean, this is quite obvious. if you read the question-and-answer sessions that used to be held in Hardwar or in Boulder: outrageous. Just simply outrageous.
"Well, Guru Maharaj Ji, when will we know when we have reached the stage of perfection?"
And you see some of these premies who would ask questions like that, "Man, then I'll become the ultimate." You see these people, and they have this concept that they'll be just like J.C., Jesus Christ,
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light all around them, holy. Whatever they touch will be holy. Or, in a sense, being constantly in a stage of complete hallucination. And that's their idea. That's what they want to reach.
Then other people were in other concepts like, "When will I be in a completely tranquil stage?" Because they read these scriptures and they get all these ideas of what the Knowledge is going to be like, or what satisfaction is, or what peace is.
And yet, again, what are scriptures? They are mere indications. In Gita, for instance, Krishna says, "In all the mountains, I am the biggest mountain. All the mountains are within me." So Shri Maharaj Ji was giving this example about Gita, that all these people go out and read Gita, and they really believe Gita (and that's obviously the reason why they read it every day). So Shri Maharaj Ji said, "Then can you lift Mt. Everest? Well, obviously not. But you can lift Gita." So, if in that Gita there is Mt. Everest, if there is that Krishna, if there is in fact the true form of Krishna in that Gita, then he says that "I am all; I'm the mountains, and all the mountains," then how can you pick it up? You cannot pick up a mountain. He says, "In all the rivers I am the Ganges. 1 am the river." Have you ever tried picking up a river of mammoth size?
And so they are completely mere indications of that existence of God. They do not, in fact, even prove to us that God exists.
Because - and this is the point - for the existence of that Knowledge before Jesus came, there was a Bible. And in that, it talked about God. People knew about God. And yet their belief, their theory, their understanding of God was no good. They really didn't understand God. Before Ramayana, before Ram came, there was a Ramayana written by Valmiki. And yet, all those people who do come to receive Knowledge in that story did believe in God; and yet their understanding of God was completely off-the-wall.
It's like that example that I used to give. You are going on a freeway, and you want to go to Los Angeles. Or San Diego. (I think there is a freeway that goes from here to San Diego.) And so then you are driving along, and you want to get to San Diego. Then you see this great big sign on top of the freeway. It says, "San Diego" with three arrows facing down. So you pull your car right under those arrows.
And here comes the "Smokey" with all the lights and everything. He says, "Whatcha doin' there? Get off the highway!"
And you say, "Well, I want to go to San Diego! This was where it said San Diego was, so I stopped!"
Then he says, "Are you outta your mind? I'm going to throw you in the slammer. You can cool off there, and then you can go to San Diego."
But isn't that what we are doing? And Guru Maharaj Ji is that person who comes along in our lives and says, "Wait a minute. You are off your breaker, aren't you?"
And then we say, "No!" And we resist, and we protest. And in this case that policeman has an authority vested in him by the government, by the people, that he can throw you in the grand slammer. And here Guru Maharaj Ji only has one authority. He does not have that authority. But he has one authority; and his authority is the only authority, and is the divine authority.
And he says, "Well then, come to me and I will explain to you the essence of Gita, the essence of Bible, the essence of Koran, the essence of all the scriptures." And you say, "No. But I want my God." And you go to temple every day and, "God, God, God, God, God." And I mean you see some of these people, and these guys are really dedicated! They really believe in that God being there.
Because one time Mohammed Sahib was in Mecca, and he was sleeping with his feet towards the holy place. And so the big honcho came down and said, "Hey, you! Don't point your feet towards the God."
He said, "Well, then, why don't you move them to a place where there is no God?" And the guy was probably stunned a little bit, or something like that.
But that essence of all those things… Because, I mean, obviously Mohammed Sahib was saying something there. Obviously when Krishna said that "by going to holy places, by giving donations, by doing all these things, you cannot understand me… " And then at the same time Krishna also says, "Look, Arjun. What you see with your eyes is really not me! I am something else. And to really
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see me, I hereby give you the third eye."
It's really funny, because just before we came to Tucson, I think it was the day before, we were watching this TV show. And it was outrageous, because it had these people on the show - there were two twin brothers that weighed over 700 pounds each; and this one woman that was seven feet, seven inches and a quarter tall; and then a little dwarf; and Siamese twins that were connected through their head. And it was completely amazing. Because the discussion was, "Are these guys freaks?" Because some author had written a book about them, and he said they were freaks.
And the author was there. And he said, "But no, they're not really freaks." Then they were talking… Anyway, there was a discussion. And this guy was going on, and he was expressing, "Yeah, well, if they had something like this or something like that, then they would be really freaks." And he was saying, "Well, I can't imagine a third eye! You know, somebody having an eye right there (middle of forehead)."
And it's completely amazing, because that's the third eye through which we see what the reality really is, and everybody is scared of the third eye! Because, you get those little toys, and there's a little eye, and you put it here (middle of forehead), and you go around and you're spooking people out. And yet, that's a fake, and what we see through these two normal eyes is a fake. And through that third eye…
And then this is the outrageous point: Why does the third eye have to he here (middle of forehead)? Why can't it be anywhere else? I mean, our face is the size it is, and there's plenty of… it could be right here (left side of forehead), could be right here (right side of forehead), could be right here (top of head). Our chin probably has just about enough space for an eye. So then why right here (middle of forehead)? And when you sit down and start asking yourself these kinds of questions, you go, "Why?" As Italians go, "boap?" And why? Because you saw these freak monsters when you were a little kid - in Sinbad the Sailor - who had an eye right here (middle of forehead). And so now whenever the spook-thing has to happen, the eye has to be right there. Or sometimes…
I've heard a lot of stories about ghosts being in ashrams. And it's very amazing, because sometimes when the premies start talking about these ghosts, they really go at it! And here are these premies, and they're trying to sleep, and all of a sudden they hear a door shut, or somebody walking on the stairs, or something like that.
And then we were in the car, and I and Marolyn and a few of the premies were coming down from somewhere. And it was real foggy, and it was getting dark, and we were saying, "Can you imagine walking down this road at nighttime all by yourself?"
Then John started giving this example where there were this boy friend and girl friend, and they were parked there. (It's a ridiculous story, as most of his stories are, but… ) and the car broke down; he couldn't get the car to start.
So the boy friend said, "I'm going to go back and get some help. "Don't open the windows and don't you do anything." Well, anyway, then they find somebody's smashed all over the place, and the guy dead there and the car all smashed up, and some Yeti or some Abominable Snowman or some mountain snowman had come and totalled everything.
But anyway, all these concepts. You're walking down a lonely road, and it's foggy and it's spooky and dark. You can't see anybody, can't see anything. And then you just imagine. If you don't imagine, you will be fine; there will be no problem. But then you imagine, "Ooh! There's this guy… " And then your brain ticks off to some movie, some eight-ball movie that you saw or something like that, where this guy was walking and all of a sudden this thing was creeping behind him.
And that's it! The imagination takes off. And that world that's completely fake, that's completely artificial, becomes a reality to you. That world that does not exist, that spook that does not exist, that moment of death that's so constant and so positive at that time: "Oh, my God, help! I'm going to die. I never thought this was the way I was going to go."
And if some poor little bird is lost somewhere, and she hops, the bird hops and you go, "Ooh! What was that?"
Or sometimes watching a horror movie, and this movie gets intense and intense and intense, and everybody is there, and everybody is holding onto
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something. And then all of a sudden, I'll scream right in the middle of it. And everybody will jump. Because it's really real to them. And that's the way it is.
And the thing is, just like with Ashtabakr. And the reason why he was even named that way was because all his bodily organs were all twisted up everywhere. This was the time when he was supposedly the Perfect Master.
And the king, King Janak, was sleeping. And he had a dream that he got invaded by the neighboring king, and got completely beaten, completely defeated; and that everything was demolished, everything was destroyed; and now that he was running for his life. And he's running and he's running. And he's hungry and he's cold and he's wet. And he wants shelter, and he wants something to eat so desperately.
He's running through all these jungles, and he finally sees a but in the middle of the jungle. And he goes over to the but and knocks, and this old woman answers the door and says, "Can I help you?"
And he says, "I'm very hungry. Please can I have something to eat?"
And she says, "Well, I've just finished cooking everything I had, and I've already eaten. There's nothing left for you to eat. But nevertheless, if you want to do it yourself, here's some lentils and here is some rice; go make yourself something that you want."
So Janak takes those lentils and takes that rice, whatever he had, puts them in a pot, puts some water in there. And the only wood he can find is all wet. He tries to light a fire. And the smoke is getting in his eyes, and his eyes are tearing, watering. And he still doesn't have any shelter. He has to keep blowing constantly at that fire; otherwise the fire goes out. He constantly has to keep doing this. And it's a nightmare that he is going through! It's a dream that he's going through.
And then, finally, it's not quite ready, but it is to a point where it is at least edible. And he puts it down on a big leaf to cool it a little bit so that he can eat it, and two bulls come by fighting, and completely take what he had made with such an immense amount of effort, and completely crumple it into the ground, mix it all up. And he can't eat it.
And I guess that was about enough for him to take, so he woke up. He wakes up, and he sees his bed, his golden bed, and he sees his bodyguards, he sees his kingdom, he sees his castle, he sees that everything is there.
But then he got stuck. He came to a point where he could not decide what he was dreaming… Because his dream to him had been so real, had been so, so, so real, that he could not decide. What he was dreaming: Was that real, that he in fact is a king that had been defeated and that his kicheri, or his thing that he was making of lentils and rice has been completely "mustered" up, and maybe he is so darn tired that he passed out, and now that he is dreaming this: that he is a king, has a golden bed, has a castle, has all this. What's a dream?
We live in that paradox, too. We do! It's just that somebody has sort of made us a check list, and we just go with that check list. Because, like the example I gave, that just completely being spooked- out - isn't that real?
When we are watching that movie where this thing is coming to just get this guy, and he's about right behind him, and somebody like me screams in the middle to just freak everybody out, and everybody jumps, as though that thing were right behind their own necks…
And that illusion that we live in, that the ghosts… And why does it have to be ghosts? Why can't it be a vampire? Why can't it be the "disappearing mummy?"
Why does it just have to be ghosts? Things that you can't see that do things are ghosts. Things that you can see with two fangs that suck your blood are vampires. It's all categorized. "The spook … " So there are so many illusionary things that we live in, that have been created for us.
And yet isn't it completely incredible for one second to sit down in a place, like in a booth which is completely light-tight, completely soundproof? And you sit down in this booth where you can't perceive anything, you can't see anything. You can't see your own hands. (And that can get very spooky, when you can't see your own hands.)
And then imagine. First of all you have to imagine a booth where you can't even see your hands. But then imagine, that what is a dream? The thing that you saw? You, running? What is the reality?
And our hearts ache, we ache, we want, we desire, we plead to be with that God, to be with that Creator, to be with that Oneness, to be with that fulfillment which will fulfill us. And yet how do we come to that point where we can in fact fulfill all our fulfillments, all our desires?
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First we have to realize who we are. First we have to surrender ourselves to Guru Maharaj Ji.
Because as I was saying yesterday, Guru Maharaj Ji doesn't want anything except you. Guru Maharaj Ji wants you. Because you are the one who needs Peace. Your automobile doesn't need Peace. Your money doesn't need Peace. Your house doesn't need Peace.
I'm pretty sure there's not exactly 10,000 people in this hall. It's 10,115 "point-something." And this is to all those 10,115 "point-something" people - that you as individuals need that medicine, need that Grace, that Dr. Guru Maharaj Ji has. Because without that, we don't even know. Without that, it's an aimless chase. It's an aimless run. It's aimless everything. And by Guru Maharaj Ji's Grace, such a beautiful opportunity comes in front of us that we're able to be in this.
You know, again, it's the first Grace that we are here, we are alive, and that's beautiful. And the second Grace is to be able to have that Knowledge now, to be able to experience that Knowledge now, to be able to experience satsang, service and meditation now.
That's not the way it works: by just saying to yourself, "Oh yeah, everything is hunky-dory, everything is dandy. Everything is fine." No. You really have to experience it. I don't want you saying to yourself, "I am doing meditation. I am doing satsang, service and meditation. I am doing everything that I'm supposed to do." Through satsang, service, meditation, darshan, I want you to experience that experience.
There may not be any need to mention satsang, service and meditation, but there is that necessity to mention the experience generated within our hearts. There may be no need to mention the medicine to yourself, only the relief that you have acquired through the medicine. And that's the way it is.
But when we all come together, then we talk about that medicine which brings us that beautiful relief: that satsang, service, and meditation, that Guru Maharaj Ji, that Knowledge, that everything-come-true, that everything manifest, that dream which is completely not even a dream. And it is not a dream, in fact. But all that becomes real to us. All that becomes what we should become.
So far we keep in our experience of satsang, service and meditation, so far we have faith in Guru Maharaj Ji, so far we are going to make that effort, truly and sincerely, there is nothing in this whole world that can shake us off. But the day we stop doing satsang, service and meditation, the day our faith relinquishes in Guru Maharaj Ji, it'll be all over. It'll be gone; it'll be finished.
Very recently, BBC wrote a letter to Peter Potter, the national coordinator in England, "BBC is putting together this report about cults," and they named a few cults. "But we'd also like to do a report on you. Would you please cooperate?"
And it's interesting. The reply that went back was, "We are not cults. Nor are we a religion. We are in a category that doesn't exist."
And I'll tell you why. When Jesus came, what was he? Was he a religion? No! It became that later: "Christianity." Was he a cult? No, that's almost like defaming Jesus and what he did. Definitely he wasn't a cult. What was Krishna? What was Ram? Oh yes, everything that follows after them, the people who want to follow in their footsteps, that's a religion. Then that's all granted. And people who take that religion and modify that religion, they can be cults.
First of all, we follow no religion. There is no religion for us to follow, because there is no necessity for us to follow a religion. We, through Guru Maharaj Ji, through Knowledge, go above and beyond the experience that any religion can ever bring us. And we are definitely not cults, because we do not follow our own trip or our own modified trip.
We follow that thing, that Knowledge, that was there before any of this A-B-C-D was there, any of the one-two-threes were there, or any of these dumb-smart brains were there that have the capability of locking everything into quotes, everything into brackets, categorizing everything. This Knowledge was before
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man was there, before any kind of a conceiving was there. And that's the Knowledge that we follow.
And we follow Guru Maharaj Ji. We follow Perfect Master. We follow that Knowledge which is within inside of us all, which is…
We do not believe. There's a difference. "Oh yes, I believe in John. I believe in Arjun. I believe in Nanak." No! We do not believe; we experience. And there is a vast difference between believing, and knowing and experiencing. And we experience.
We experience Jesus. We don't just talk about Jesus. We experience Jesus. Because in fact, who Jesus was was' not a physical format.
We experience the Jesus that Jesus talked about. We experience the Ram that Ram talked about. We experience the Krishna that Krishna talked about. And we experience that Knowledge that all the Perfect Masters talked about. Now. By Guru Maharaj Ji's Grace.
And maybe in some landlocked idea of our mind, "Guru Maharaj Ji's this." "Guru Maharaj Ji, Guru Maharaj Ji, Guru Maharaj Ji." It's all beyond words. Remember: When we use words, they are merely to get over the barrier of communication. I can never sit down at any satsang and tell you what I'm really experiencing. It's impossible. My experience of Knowledge is way above and beyond what any words can ever put together. And I know that I've never been one grade above the ninth, but I know that I can go to 300,000 grades and still never be able to tell you in words.
Because these words - these words can be turned into lies or can be turned into truth. That language that is so flexible that it can flip-flop 360 degrees either way you want it definitely never will be able to capture the experience which is generated by Knowledge within our hearts. And it's too bad! Of course it's too bad. And that's why everybody stops at "In the beginning was the Word." The "Word."
And so premies, can you imagine the heights, the mountains that we have climbed, when we receive this Knowledge? We have climbed the greatest mountain there ever could be. We have done the most that there ever could be. Yes! If you are surprised, don't be. You - if you have ever experienced Knowledge -- have in fact experienced what even in thousands and thousands and thousands of lifetimes can never be experienced. You have climbed
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mountains more than Mt. Everest could ever be. Mt. Everest would be like a microscopic dent on what you have climbed. And all by Guru Maharaj Ji's Grace.
Guru Maharaj Ji hasn't left you there and said, "Here is your trail, buster; follow this," but has lifted you above all those mountains, above all those doings, and put you into the complete heaven of Knowledge. And here are the humans. Here we are. Naive. "No, I want to do it myself."
Like the example I give: If that child attempts to do something itself, and falls… Sometimes when Premlata runs around the house I tell her, "Wadi, don't run. Don't run. Don't run." And then she is still running and she hits her head on something, and then she starts crying. And I say, "Come here." She comes over there and I say, "Remember what I told you? Whose fault is it?" And she understands, and she stops crying. But it's her fault!
But if I was holding her, there in that situation I am solely responsible for her, because I have lifted her away from the ground. She does not possess any more of her balance that she would have to have to stand on the ground. I do. And I am now completely responsible.
That's why every Perfect Master has come: "Come to me! Come to me!" And they don't talk about a physical body, but, "Surrender to me. Merge with me. Merge with that Grace, with that infinity, with that experience." And that's such a beautiful, beautiful thing, that we can do that, that Guru Maharaj Ji has brought us there. And like Marolyn was saying, now is the time to surrender.
And maybe a lot of people say, "But, Maharaj Ji, you said that in Miami, too. Maharaj Ji, you said that at last Guru Puja, too. That was a year ago!"
So, okay, thick heads, I said that at last Guru Puja. Have you so far surrendered? And if I said that at Holi, have you, since Holi till now, surrendered? And I say it now. Have you surrendered?
If it takes three festivals to tell you that you have not yet surrendered, and that you should surrender, that's what I'll keep on saying. Till you surrender. Till that happens in your life, that that experience completely manifests. Because I don't want to just tell you, "Look, now initiator John Hampton is going to get up and give satsang. And now this guy is going to do this, and this guy is going to do that." I want you to experience what I experience, and nothing else. The words can all go out.
I remember when premies would be asking me these questions, and they'd be asking and asking and asking and asking. And it would go on for hours. And I'd say, "Listen. You come to me and expect me to answer your questions. How? How do you think that's possible? Because I have realized something. And because I have realized something, you think you can come to me and ask me the questions. Fine. But the thing is, what I want you to do is realize exactly what I have realized, so you can answer all your questions all by yourself."
Become that complete. Become that one. Become that whole. And I don't mean a "hole" hole. Whole! Complete. Or maybe even become that hole, so Guru Maharaj Ji can come through in your lives. So, surrender. Surrender now.
I mean, don't think that someday you will be sleeping, and all of a sudden you're not going to feel any heat nor cold, nor will you see day, nor will you see night, nor will you have hunger, nor will you have thirst. And there you will be, five feet off the bed. And then you will walk. And then you will suddenly discover that you don't have to walk, that all you have to do is desire and you will be right by the door. Then, you go to put the coffee on the pot, and all of a sudden you discover that you don't have to do that anymore. All you have to do is desire, and the coffee just comes out of the can, goes into the coffee pot, and starts to be perked. No! That's not going to happen!
I mean, maybe. There's always that one-to-a-million chance. Maybe some freak thing will happen where that might manifest. And in case it does manifest in your life, that is not the indication of surrender. That's not the indication of being perfect. That is not the indication of becoming one with that ultimate.
Because what do we pursue as an identity in this world? What is "I"? What is "me"? What is it worth? What is its value? No, life has a value. Your body has a value. This Earth has a value. Every apple grown on the tree, every orange, every grape, every potato grown under the ground has a value. The only thing that does not have a value is "John," "Mike," "Prem Pal Singh Rawat," "Dharam Pal Singh Rawat." I mean, these are not specific people, but all our names, all that we associate with, has no value. Potato has a purpose. The life has a purpose. Orange has a purpose. Grape has a purpose. Apples have a purpose. But our names have no purpose.
Tell me something. There's a new book out, and it's quotes from Guru Maharaj Ji. Arthur put it together. If I told Arthur, "Arthur, you did a lousy job … " Say if I said that to him. I can see him; he's turning very red. Here is the practical example. Can you ask him why he is turning red? It is not his body that did a lousy job. None of it. It is not his life that did a lousy job. And as a matter of fact, there is no lousy job done. And yet when I say, "Arthur, you did a lousy job," he gets all red in the face! That association is meaningless, senseless, aimless, worthless in our lives. And yet that's what we live with. Hansi-boy. You ask him, "Whose is
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this?" He looks at his helicopter. Instead of saying, "mine" (he hasn't gone to that point yet), he goes, "Hansi-boy's."
So premies, if we come away from that chakra, that wheel of "you-me"… "Me." What's "me"? What's "you"? You Michael, or you Arthur, or you Jagdeo, or you Raja Ji. "Me." When we come away from all this "you" and "me," when we come away from the circle of ego, when we come away from anything that has to do with mind and ego, we come to a stage where there is only experience. Everything is generated by experience.
We become like Dayalata, who only senses her experience. We do not then remain that naughty kid who would like to be spread all over the place at the same time. But we become that pure and that humble soul.
And only that pure and humble soul can then in fact turn around and surrender to Guru Maharaj Ji. Because Guru Maharaj Ji is that perfectness. Guru Maharaj Ji is that purity. Guru Maharaj Ji is that Knowledge. Guru Maharaj Ji is infinite. And nothing finite can come into infinite and still stay finite. That finite thing has to become infinite before it can actually merge in infinite. Because how can the finite become infinite and the infinite become finite? The identity has to be given up; it has to, in fact, change. And then that process happens - when we come away from all that.
Right now, okay, you guys haven't eaten. And maybe you're feeling a little strange in your stomach, or you're feeling really good, or something like that, right? High, beautiful. And really, I listened to Raja Ji's satsang; I listened to Marolyn's satsang. And it was really beautiful, because this morning when I got up, I turned on the TV to listen to the live feed from here. And the first thing when the TV came on was, "Pranam, Guru Maharaj Ji." It was David Smith starting, and the first thing was, "Pranam, Guru Maharaj Ji." And it was just like synched almost.
But anyway, okay, this is incredible. And those satsangs were incredible. And then John Hampton gave this incredible satsang; very strong, sort of sergeant-type satsang. (He was a sergeant.) And you listen to all this satsang and, okay, it's a very beautiful experience. And it is a beautiful experience.
And right now you think about Knowledge. Right now you think how beautiful it is. Do you think that's what's going to happen when you walk out of this hall? No! It disappears! It goes. Gone! Finished!
And premies, that's where the difference is. That's where the problem is. That experience that we are experiencing right now in this hall is ever-constant. And by the Grace and by the power of satsang, we are elevated to the point where we can experience it. But the power of satsang never diminishes. The power of Knowledge never diminishes. And what we are experiencing right now never diminishes.
And yet something happens. And what happens is that we separate. We abort that humble aboard in which there is complete tranquility, and we abandon ship. For no reason, we abandon ship. And there is our problem. Then we stay like that. We keep on going like that. When we get back home to our little cubbyholes, then it's like, "Man, that was such an incredible experience. I really want to surrender; I really want to surrender; I really want to surrender." And then you try. "Man, I'm going to do satsang, service and meditation. I want to have darshan." You try and try and try and try and try, and that effort is put in.
And that effort just fades away. Just dies. Gone.
And then there is no satsang, service and meditation. Then it becomes just like that example, like you keep your handy rag in your pocket. As soon as somebody important walks by, you start cleaning. And as soon as he splits, that's it; you stick that right back in your pocket.
And for how long is this saga of off and on, off and on, off and on, off and on, going to be happening with this life? Every second that goes by, every second that's past, is gone. Premies, it's gone! It's finished!
I have this Hewlett Packard watch, and it gives you hundredths of seconds, tenths of seconds, and seconds. And you can never see the hundredths of seconds; it's just a constant eight. It's just going, "Waaa," just real fast. And you can hardly see the tenths of seconds. And you can definitely see the seconds.
And sometimes I go in the kitchen and I say, "Well, how long is it going to be before the dinner is ready?" And they say,
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"Half an hour." And the watch has a function where you can set it for one hour. It'll count down. And when it's finished counting, it'll beep you. So I load the watch for 30 minutes, start it, and in half an hour it goes, "Beep-beep-beepbeep."
And it's amazing, because sometimes I just happen to look at that watch and say: Wow! That's it. The half hour is gone. Finished. And that half hour is never going to come back, no matter how many times I load that watch with 30, 30, 30, 30, 30, 30. Doesn't matter how many times I put 30 minutes in that watch. Those 30 minutes are never going to come back.
And right now, the utilization of this time that we are having, instead of being like a goo-goo on the sidewalk going "uhhhhhh," just looking around, looking around; or sitting in some hotel and reading everything that you can fumble your fingers through; spending the time looking out the window, lying down, sitting down, doing this and doing that - this is the best utilization of time that we are having right now. Satsang. To be able to hear that satsang. To be able to have darshan. To be able to do some service. To be able to do meditation. And yes, it's a beautiful experience.
And yet, the way I want that to be is just to never die, never end, never finish. I want that experience to go on constantly. And it can go on constantly. And that's what I want. But not to sit in this Community Center, or in this hot Tucson, but to sit with Guru Maharaj Ji. Not in the car, not in the airplane, not be next to Guru Maharaj Ji and then, "Oh yeah, it's nice to be with you, Maharaj Ji, sitting right next to you in the car." No. Be with Guru Maharaj Ji where Guru Maharaj Ji really is.
Because premies, this is only a three- day program. Hans Jayanti is going to be a seven-day program and then maybe very soon, maybe even as soon as next year, by Guru Maharaj Ji's Grace if everything goes okay, maybe we will have our land. (And by the way, for those poeple who have heard it through the grapevine - okay? - it is not true. There is no property that has been selected so far, and so forget about your grapevines. And I think you should start giving up on those grapevines, because they won't do you much good.)
And then maybe someday on this land, we'll have a two-week, or one-month Hans Jayanti (a few premies applaud). These are all possibilities, you know. You heard all those claps? Those were the unemployed people!
But anyway, whatever happens, we have to be always focused; we have to be always in that Holy Name. Because if we are not in that Holy Name, then where will we be? We'll be lost. And we never can take that chance to be lost. We never can. Because the thing is, first of all, it's very easy to get lost. And secondly…
Like Marolyn was saying, and it's really so true, we become unfaithful to Guru Maharaj Ji. We say, "Okay, forget it, man; I'm going to try it on my own. I'm going to hack it on my own." Then we take off. And I mean, then you go and you go and you go and you go and you go.
And it's just like this desert. And there is this beautiful camp, and there is this beautiful place. Everything is green. It's an oasis. And Guru Maharaj Ji says, "Please, whatever you do, don't leave this oasis. You can travel in this oasis; you can do whatever you want to do in this oasis. Always be in the experience; be in the shade. Experience the fresh water. Experience that experience of where you are never hot and never cold." And Guru Maharaj Ji says, "Stay in this oasis."
And of course, Guru Maharaj Ji never puts a fence up. Guru Maharaj Ji doesn't want to put a fence up. Because what about those people who get lost and want to come back to the oasis? Of course, it's going to prevent the people who are in the oasis from being spaced out, but it's also going to prevent those spaced-outs from coming in. So Guru Maharaj Ji never puts up a fence.
And there is this oasis. And we say, "Okay, I'm taking off. I'm going to find
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out: Is this really that way?" And we take off. And after a little while we really feel that hunger. And we say, "Nah. This is just really not true."
We leave Guru Maharaj Ji. We leave Knowledge. And after a little while we really feel this thing within inside of us. It's like, "Man!" There is that thing that just says, "I want to be home. I want to go home."
And you say, "What are you, some kind of a chicken? Have guts; you'll be okay." And that's mind just saying, "It's okay. It's okay. It's okay. It's okay. You'll find something to eat. Don't think you're too hungry; it'll be okay."
Then you go a little further on and you feel thirsty. And you say, "Man! I'm feeling thirsty. I really want the water. I want to go back to that oasis, because that's where food is. That's where water is!" And the mind says, "You'll find water. Don't worry. It'll be coming. Just keep walking." And it's just such a shame.
And then you feel that heat. And that thing inside of you goes, "Man, you stupid idiot, just turn around and go back." And the mind says, "Keep going; you'll see another oasis."
Now, right now, there are no problems. It's just that you want something. You desire something. You want to be in comfort. You don't want to be thirsty. You want water. You want food. You want shelter. And that's all jim-dandy; that's all fine. And that's what you really want. And your mind keeps on telling you, "No, no, no. It's okay. You will find the same thing again. Just keep on going."
Then all of a sudden you feel a shade for a second, for a split of a second. And the mind says, "See, I told you!" And then you look up. And it's a vulture. And then you go, "Oops! This mind, man, I could kill it if I could see it." And that moment that you look up, you step on a rattler's tail, a rattlesnake's tail. And then there is this "buuurrrrr" in front of you, and vultures on top…
It's that story; it's that example. There was this king, and one day he got very, very drunk. And he got on his elephant, and he just started thrashing it and beating it. (They have this hook for elephants, and it's really a pretty cruel- looking hook.) And he just started beating the elephant, beating the elephant, beating the elephant. And the elephant went wild and threw the king in this well. And as the king was being flung from the elephant's back into the well, he grabbed onto this branch. And he got sober fast.
And he looks down, and he sees all these snakes just waiting, just hissing away; all the scorpions just waiting, just hissing away. And it's incredible.
And then he looks up and he says, "Okay, man, this is really great. Look at all those snakes down there. I'm safe, because I've got this branch." And he looks up and he sees two rats, one black and one white, cutting away at the branch that he's on.
And what's he going to do? If he falls down, there's snakes in the pit. If he keeps hanging on, that branch is definitely going to fall. And there is no way out for him. It's a suspended life.
But that's the circumstance that we fall under. We get into our minds, and take that beautiful opportunity that Guru Maharaj Ji has given us and completely abuse it, and get off the track.
But there's the beautiful thing, premies. Because, like I was saying, then we find ourselves in the desert with the vultures on top and the rattler at the bottom, just like it was almost pre-programmed. The rattler will kill us and the vultures will eat us. And it's all there. And we are hungry and we are thirsty, and we can't think right. And our mind is just like, "well… "
If you're driving somewhere and there's a few people in the car, and you don't know your way around and somebody is trying to guide you, and finally you find yourself exactly at the place where you started, the kind of look you give him is like, "You idiot. Why don't you just shut up?"
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That's the way you feel about your mind. "Oh, you idiot. You really brought me out there. Man, if I just could have that one chance. I mean, what would I give to be away from all this? What would I give to be away from this rattler and away from those vultures, in that beautiful oasis?"
And you don't want to cry, because there is no reason to cry. You know what I mean? There is no reason to cry. Who is going to hear you cry? Who's going to see you cry? On whose feet are those tears going to fall? Who's going to pick those tears up? Who's going to take you anywhere? You know, that's it. You have fumbled it enough. You made a complete mess.
And then it's such a beautiful thing that happens. When those vultures start closing in and the rattler gets awfully close to attacking, you do drop a few tears. And you look where those tears fell, and there are somebody's feet there. And you turn around, and there's Guru Maharaj Ji.
And he says, "Okay, let's go." He just goes - pschew! - scoops you before the snake attacks you, before all that happens, and just takes you and puts you in one scoop in that oasis. And then you go, "Wow! Beautiful. Incredible."
But what about those times when your fears, your dangers, become true? When that day comes when Guru Maharaj Ji says: You have put yourself in a position where to you I'm not your Guru Maharaj Ji anymore. And when to you I'm not your Guru Maharaj Ji anymore, I can't help you. Because the only way I can help you is when you have that faith in me as Guru Maharaj Ji.
And then your fears become real. Then that rattler does attack you. Then those vultures do feast upon you. And your whole life gets thrown in an endless, endless, endless pit.
But so far we have that little faith, as little as can be, in Guru Maharaj Ji, in his Love, in his kindness, in his mercy for us …
And there are no words. From all the situations that Guru Maharaj Ji saves us, from all the encounters that he prevents for us, for all the things… for all those mountains he saved us from crossing, from all those difficulties, he took us away from it. And he put us there in his beautiful palm of his hand. And we didn't even have to do anything. For that incredible thing that he has done for us, how much faith do we really put in our Guru Maharaj Ji?
How much love do we really give to Guru Maharaj Ji when Guru Maharaj has himself made it quite obviously clear that "Give me love and I'll give you Peace," that "This is what I want. Love is what I want. Love is what I thrive on. Give me that." And knowing all that, knowing what he has done for us, and knowing what he wants, how much of that do we give him? Nothing! We take and take and take and take and take. And then in a situation like that, Guru Maharaj Ji still keeps on giving and giving and giving and giving and giving. Knowing and forgiving and everything.
But premies, don't rock the boat. Don't do it. Okay, there's always that thing about the fear, the danger. But look, that danger becomes real… For some people it is not like that. You can never turn around to yourself and say, "Well, that'll never happen to me." Oh, no. No! You become the victim.
Oh, that great finger will point at anybody, victimize anybody. You look at a chaos, and you turn around to yourself and say, "Well, that could never happen to me. I will never get stuck in the forest. I'll never get stuck in the desert where there will be a rattler on one side and the vultures on top of me. Oh yes, I've seen it happen. But, me? No." Oh, you are in a very stupid dream if that's what you think. Because who knows? (Actually, there is a person that knows, but this person will never tell you.) You might be the next on the line.
This is not a joke. There are no tolerances. This is what Guru Maharaj Ji tries to tell you. You can't just say, "Man, I'd rather have a coffee break than satsang." That coffee that is going to end up in the toilet becomes more important to you… And so does your life also one day end up in that toilet! If that's what you want, that's what you'll get.
But Guru Maharaj Ji keeps telling all his premies: Listen, you don't want that. You really, really don't want that. You want that Love, you want that understanding. And that's what is in that Knowledge. And we can all have it. We can all have that Love. We can all have that understanding, by Guru Maharaj Ji's Grace. And all we have to do is take the world's easiest, most simple three steps. And Guru Maharaj Ji will be there. He'll be there.
He doesn't even say to you, "Look, you take the first three steps and then I'll take
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the rest of the three million." He's not like that. On his word, when you take that first step, and as soon as you have finished taking that first step, he's already crossed that million miles. He's already there. He's there. And as soon as you take that step back (snaps his fingers), he will go back.
But the whole thing is, your three steps and his three million - and he will beat you to it! He will beat you to that third step, with his three million. But you have to finish taking the third step. As soon as that commitment is there, and truly and sincerely you really are going to put your foot down after that third step, he will be there. And he has been there. He has been there for so many, so many premies. And Knowledge has really, really manifested. That Love has really, really become sincere for those people. And so will it for you, if you let it happen.
So I mean, though it's such a beautiful thing - Love, and Knowledge, and perfectness - sometimes maybe you get scared. You know, somebody is telling you, "Look, it's a very, very close tolerance." Well, tell me something. Would you be rather told about it, that in case you do go out in the desert you're going to encounter rattlesnakes and vultures and all those things? Or would you like to encounter them firsthand, where you think, "Oh, a nice rattler! What is this, a house pet?" And you put your finger in front of it. No!
That's the power of satsang. It takes us away from those delusions that we keep merging into, and it keeps us in that straight track, it keeps us in that straight line, it keeps those concepts off our back.
Because how many concepts do we have? Can you count them? No way! No way can you count how many concepts you have. And all those concepts… not one single concept is to stay behind. It's not like, "Oh yeah, you can get away with this one and this one and this one and this one." No. Every one has to go. That's it. The whole premises, the whole entire property, has to be vacated. It all has to be cleared out; it all has to go.
And by Guru Maharaj Ji's Grace, he even gives us the power, he even gives us that strength to get rid of our concepts, to completely vacate that property, to vacate the premises, and let Knowledge come in, let that Knowledge flow.
What are we waiting for? And for how long are we going to be waiting?
So I'm going to keep telling you this, as long as you keep coming here and listening to me. And that's what I'm supposed to tell you. Because that's what I feel I need to tell you for your own good. Because that's what you have to do! You really have to do this.
This is not some darned good philosophy that I believe in. We don't believe in any philosophies. This is not a philosophy. If somebody tells you, "Oh, is satsang some kind of a philosophy?" you just tell them straight in their face, "No! Satsang is no kind of a philosophy. Satsang is satsang." That's it. Satsang means "the company of Truth" and that's exactly what it is. It's not Indian, and it's not English. And it's not Japanese, and it's not Chinese. That's it. Satsang is satsang. Because it's an experience. And there is no name for an experience.
So premies, it's just that time and it's that opportunity. Fasten our belts, tighten our belts, and let's go! Where are we going to wait? For whom are we going to wait? Are we going to wait for mind to just come in and completely clobber us? Or are we going to take that first step before it does?
So I guess I'll see you very soon. Wherever it is. And just stay in this tune of satsang, service and meditation. Have that faith in Guru Maharaj Ji.
And like I said, there's nothing that's going to rock this boat if you have that faith in Guru Maharaj Ji, if you do satsang, service and meditation. Nothing! Nothing can shoot you off your path. It's impossible.
But lose that faith in Guru Maharaj Ji, and you're going to be wiped out of this path so fast you wouldn't know what happened. And 100 percent of the time, those guys who do get knocked off don't know what happened!
So this is a time; this is opportunity. And blessings to all the premies. Thank you very much. And I hope I see you very soon.
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* * *
So premies, Marino just told me there's 10,000 premies listening to this as an audio feed over the phones. And 10,000 of us are sitting here. And so definitely that Grace, that perfection, that beauty, is just coming to the point where we can start to see it, where we can start to feel it; just that obvious thing just becoming so apparent for all of us.
And of course, if you're going to be blind, and if you're going to stay blind, then it's never going to be apparent for us? It's never going to be obvious for us.
But if we open our eyes now to the beautiful fact of this whole world - at least 20,000 people in the West, and more, are coming to that fact of realizing Knowledge, are coming to the fact of listening to satsang, are coming to that fact of experiencing that beauty that is within satsang; of experiencing that beauty that is hidden in those sentences, in those words that come out as satsang. And this is only possible by Guru
Maharaj Ji's Grace, when we make that effort to really understand what Guru Maharaj Ji wants us to do, what Guru Maharaj Ji's saying, what Guru Maharaj Ji wants accomplished.
Oh yes, we always have a desire to accomplish things. But our desire to accomplish things - and our desire, period - leads us into a boo-boo, into a trap. And it's so incredible that when we follow that desire of Guru Maharaj Ji, when we follow that agya of Guru
Maharaj Ji and make that the only desire that we have, then something phenomenal happens every time. And we always end up at a very, very beautiful place; we always end up at an incredible place.
So this Word, this Knowledge, is definitely going out. It's just ringing those doors. Those drums are starting to beat. And we have to share that beating of that drum, and listen with clean, clear ears as that drum of this Knowledge beats in everybody's heart.
And so premies, I certainly hope I'll see you before Hans Jayanti. I hope I see you sooner if possible, but that always depends. But it's just so incredible that we leave, you know; tonight is the last night. And we leave only to come back. We don't leave to go away. We don't leave to disappear. It's not like a movie. You leave the movie and maybe you'll never see it again; that's it! But it's such a beautiful thing. It's such a beautiful experience.
And I definitely want you to start preparing for Hans Jayanti. That's one thing you should start doing. Start collecting your vacation for one week and
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get it together, and be there! There's no and, if, and buts about it.
If you are a premie, be there. If you are an aspirant, be there. And if you are interested in Knowledge, come along!
Anyway, this has certainly been the most - you know, again, what is the most beautiful program? But it's certainly been a very wonderful, wonderful, wonderful program. And it's been Guru Puja. That's it.
Do you remember when I gave satsang the first day? And then today, this is the last day. It flies by. It's so fast that it's incredible. It's very incredible. And those people who do not jump, who do not swim in the river of this satsang, in the river that's flowing of this experience of this bliss, are never going to know the experience, even if they are sitting in this hall.
Because this miracle that happens here, that's happening here, is definitely not the compliments of Tucson Community Center. This is compliments of Guru Maharaj Ji to all his premies. And that's the miracle.
And it happens every day in our lives. It manifests every day in our lives. As a matter of fact, it's a miracle that we all get to come together - after just so many things that happen, and we still come together. And just come together, and more and more experience grows, more and more we can understand, more and more satsang comes out, more and more experience just manifests in every person's heart.
And that's the beauty of Knowledge. It grows and grows and grows and grows and grows and grows. All you have to do is let it grow. If you let it grow, Knowledge will seek no end to grow within inside of you. Because it's infinite! Where is the end of infinity? Where does infinity end?
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And I just sure hope that you have taken the satsang that has been given here in heart and just really …
Because what can you do? Even that little effort that you have to make, even those three steps that you have to take, are going to only come by Guru Maharaj Ji's Grace. And all you can do is pray to Guru Maharaj Ji.
And I guess if there is a significance for Guru Puja, here it is: to pray to Guru Maharaj Ji to help you. (Premies cry out, "Help!") You have to really say that from your heart. Because if you keep saying it verbally, the fire and the police and the paramedics might be here. But if you say it from your heart, Guru Maharaj Ji will be there to help you, instead of this world. Because this world is always there to mess it up. And we always keep going into that mess. And Guru Maharaj Ji's there to help us out.
Because it's that car that just keeps getting stuck. And maybe you can say, "Okay, well, let me go back, and let me really find out why does this car, why does this vehicle keep getting stuck?" And that's what some rishis and munis did, in fact. They sat in caves and they tried to find out, "How come we keep getting stuck?" And they got stuck in it so much that they could never come out of it. Their experiences were very limited. But here Guru Maharaj Ji gives us the boundless experience to just completely open up.
There is this program. There are going to be other programs. Hopefully, everybody will be able to come and just enjoy; enjoy what is there to enjoy, open up to what's happening here, what's going to happen again and again and again in our lives. Because if we open up to that experience, then it's an endless case. And if we don't open to that experience, it's an open-and- shut case. Because it starts on one day and ends three days later. And that's it. Kaput. Finished. That's it! So if we keep opening ourselves up towards that experience …
Guru Maharaj Ji will always be there, because Guru Maharaj Ji is everywhere. Or everything is in Guru Maharaj Ji, you know, whichever way. If you believe in Jagdeo's philosophy it's one way, and if you believe in Gurucharnanand's philosophy it's the other way. But besides believing any philosophies or anything like that, if you believe in Guru Maharaj Ji, then there's only one way. Guru Maharaj Ji comes, and comes and helps. Oh, not for materialistic things; no. But comes to help us - our lives.
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So I hope I'll see you very soon. Till then keep doing satsang, service and meditation. Maintain the highest level of that faith you have. Put everything you've got in there. Because if you don't, it might be missing one step too many, and you might fall from the ladder never to regain, never to be anymore. So don't make that mistake. And just keep going with that satsang, service and meditation. And the Grace will follow. Keep making that effort.
And all, I can say is, please go ahead and take those three steps that you really need to take. Just take them.
And let Guru Maharaj Ji walk those three million miles. Because that's Guru Maharaj Ji's pleasure. That's okay. He doesn't mind walking three million miles.
But it just seems that you do mind walking those three steps. And I just sincerely advise you that you quit minding it, and just take those three steps, and let that happen in your hearts, let Guru Maharaj Ji come in your heart.
This is an endless saga. Knowledge is infinite. It'll keep on going on and on and on. And we have to just keep bathing on and on and on in it. Because there is no end to it.
And so I certainly hope I'll see you very soon. I keep saying that, don't I? (Premies call out, "We love you, Maharaj Ji!") I love you, too.
So keep going on in satsang, service and meditation. And my blessings to all the premies. Thank you very much.
August, 1978 29