As every event, in order to take place, requires an external agency, the aspirant is in need of a Guru to enable the manifestation of the knowledge within him. The disciple and the Guru are two complementary entities or bits of universal process acting on each other in a reciprocal manner. The factors that bring about the rise of knowledge in the disciple are the receptive capacity of the disciple and consciousness-force of the Guru. There cannot to be such a knowledge interaction if the psychic condition of the disciple is not well-prepared and made ready to fit in with the nature of the entry of the consciousness of the Guru into it. This condition has to be fulfilled when any event in this universe takes place. No interaction of any kind can take place anywhere unless two complementary phases of universal process came together.
That knowledge can rise of its own accord from within by self analysis and that an external Guru is necessary at all is not a universally acceptable tenet. History has shown that the educational process is in great need of the intense activity of teachers in any branch of learning. If knowledge can naturally rise in everyone without any aid whatsoever there would be no need for schools, colleges and universities in the world. Even those who try to propound this misleading theory of the self-competency of the individual who can act independent of teachers are persons who have been trained by teachers. Yes; the effort on the part of the disciple or student is not, in any way, a small factor in the revelation of knowledge; it is as important as the need for instruction by a teacher. In this universe the subject and the object stand on the same level of reality, which fact is proved by the possibility of a mutual interaction of the two. There is no reaction between forces of different planes of consciousness, though in the case of the action of the Guru it is possible that he may focus his higher consciousness through the medium of a lesser plan in which the disciple is placed, in order to bring about the required transformation in the mind of the latter. This process of the action of the Guru’s consciousness is called Shakti-Sanchara or the descent of movement of the power of the Guru in the disciple. There are cases where Guru have even done Sadhana for the evolution of the disciple by bringing about the purification of the mind of the disciple through direct intervention of a higher consciousness.
There are people who carp and say: “We can find out good and evil, right and wrong, truth and falsehood, by consulting our conscience. There is no need for an external Guru.” It should be remembered that the conscience will not help a person in attaining to correct understanding unless he has reached the height of purity and desirelessness. The impure conscience cannot give right suggestion. The animal conscience cannot direct a person to spiritual knowledge. One’s reason and intellectual convictions are tremendously influenced by one’s subconscious and unconscious mind. The intellect, in most cases, act as a mere tool in the hands of buried instincts and desires. The conscience of the individual speaks in accordance with his tendencies, proclivities, inclinations, education, habits, passions and the society in which he is placed. The conscience of a savage speaks a language entirely different from that of a civilized European. The Conscience of an African Negro speaks in a manner quite different from the one in which the conscience of an ethically developed Yogi of India does. There are ten different conscience in ten different persons brought up in ten different conditions. Virochana thought for himself, took guidance from his conscience, enquired for himself and came to the conclusion the body is the ultimate self.
That knowledge can rise of its own accord from within by self analysis and that an external Guru is necessary at all is not a universally acceptable tenet. History has shown that the educational process is in great need of the intense activity of teachers in any branch of learning. If knowledge can naturally rise in everyone without any aid whatsoever there would be no need for schools, colleges and universities in the world. Even those who try to propound this misleading theory of the self-competency of the individual who can act independent of teachers are persons who have been trained by teachers. Yes; the effort on the part of the disciple or student is not, in any way, a small factor in the revelation of knowledge; it is as important as the need for instruction by a teacher. In this universe the subject and the object stand on the same level of reality, which fact is proved by the possibility of a mutual interaction of the two. There is no reaction between forces of different planes of consciousness, though in the case of the action of the Guru it is possible that he may focus his higher consciousness through the medium of a lesser plan in which the disciple is placed, in order to bring about the required transformation in the mind of the latter. This process of the action of the Guru’s consciousness is called Shakti-Sanchara or the descent of movement of the power of the Guru in the disciple. There are cases where Guru have even done Sadhana for the evolution of the disciple by bringing about the purification of the mind of the disciple through direct intervention of a higher consciousness.
There are people who carp and say: “We can find out good and evil, right and wrong, truth and falsehood, by consulting our conscience. There is no need for an external Guru.” It should be remembered that the conscience will not help a person in attaining to correct understanding unless he has reached the height of purity and desirelessness. The impure conscience cannot give right suggestion. The animal conscience cannot direct a person to spiritual knowledge. One’s reason and intellectual convictions are tremendously influenced by one’s subconscious and unconscious mind. The intellect, in most cases, act as a mere tool in the hands of buried instincts and desires. The conscience of the individual speaks in accordance with his tendencies, proclivities, inclinations, education, habits, passions and the society in which he is placed. The conscience of a savage speaks a language entirely different from that of a civilized European. The Conscience of an African Negro speaks in a manner quite different from the one in which the conscience of an ethically developed Yogi of India does. There are ten different conscience in ten different persons brought up in ten different conditions. Virochana thought for himself, took guidance from his conscience, enquired for himself and came to the conclusion the body is the ultimate self.
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