The World As Your Guru
Those on the āṇava mārga, the path of the external ego, often claim to be their own guru. Some untraditional teachers even encourage this attitude. However, being one’s own guru is a false concept. Traditionally, one would be his “own guru” only if he were initiated as such, and his guru left the physical body. Even then, he would be bound by the lineage within the sect of Sanātana Dharma he dedicated his life to, and would still maintain contact with his guruji within the inner world. Therefore, he would not really ever be his own guru at all. Being one’s own guru is a definite part of the āṇava mārga, a very important part. It is raw, eccentric egoism. A teenager doesn’t become his own teacher in school. A medical doctor doesn’t become his own professor and then get a license to practice, signed by himself. Nor does a lawyer, an engineer or even an airline stewardess. So, logic would tell us that those pursuing something as sensitive, as personal and final as the path to perfection cannot on their own gain the necessary skills and knowledge to be successful in this endeavor.
Well, we are having fun here, aren’t we? But it is also a serious subject. Think about it. In the realm of training and responsiveness, we can say that there are two basic mārgas, or stages: the āṇava mārga and the jñāna mārga. Those on the jñāna mārga know they need someone in their life who has already attained what they are seeking to attain, who can see ahead of their seeing and consciously guide them. This is the traditional path of Hindu Dharma leading to Self Realization.
Those on the way of external ego have met many teachers, tested them very carefully, and have found them all not meeting up to their standards. They are the devotees of Śrī Śrī Śrī Viśvaguru Mahā-Mahārāj-jī, members of his Bhogabhūmi Āshram, place of pleasure. The regular daily sādhana is stimulating the desire for sex, for money, for food, for clothing.
Unlike other āśramas, here there are no apparent boundaries or clear-cut guidelines. Followers are free to do as they please. All classes are open to everyone, from the most high-minded studies to the most devious and low-minded. Advanced low-level classes feature how to “do in” your enemies and remain undetected; how to access pornography on the Internet, one of the great tools of the āśrama, and then participate in the pleasures it recommends. There are courses on effective ways to beat the children, abuse the wife or husband, to maximize domestic chaos. Executive education includes how to climb a corporate ladder, the pros and cons of saving face when rightly accused, and downing your accuser as misinformed or as a perpetual liar. One whole department is dedicated to self-indulgence. Advancements in technology provide never-ending novelty. There is experiential training in crime and punishment, in terrorism and being terrorized, revenge, retribution and the quest for forgiveness. Viśvagurujī has licensed assistant teachers all over the globe, in every city and small community in every country. In fact, every facet of our lovely planet participates in his training programs at every moment in time.
Mid-range subjects include politics, how to lose and still gain in the process. Love and relationships is very popular, with intensives in promiscuity, marriage, infidelity and divorce. How to find your little self and make it big—name and fame—is among the top ten pursuits. There are numerous variations on the acquisition and loss of property. Suicide and threatening suicide to get your own way have many students. Certain subjects are compulsory, including the quest for health and longevity, and the reality of decline, death and dying. The emotional wing is always full, especially the sessions on joy and sorrow. Anger is overcrowded, and jealousy, too. The list goes on and on. How to be totally committed to being noncommitted keeps many from advancing into higher grades. Keeping your children from becoming interested in religion, lest it hamper their education and job possibilities, has lots of apparently intelligent advocates. Making a living is one of the largest branches, with a recent addition on remaining sane while holding three jobs. Understanding your rebellious teenager and other parenting challenges are very big. How to have a family and neglect it at the same time (subtitled “latch-key kids”) is the latest rage.
Most ashramites, or bhogīs, are swamped with so many subjects, they struggle twenty-four hours a day and still never catch up. This is a very tough school, and the odd thing is, enrollment is automatic; even without applying for a course, you wind up studying it. It’s the default when the guidance of other gurus is rejected. Viśvaguruji has many doors for entering his āśrama and only one for exiting. Gradually, eventually, and it may take many lifetimes, everyone comes to see that he is leading them to an understanding that every freedom has its price, every action its reaction, that the path to perfection is up and up and up.
So, you can tell your friends, “I have a guru and you have one, too. Everyone has a guru, whether they know it or not.” All three gurus—parents, family guru and Viśvaguruji—unanimously say, “It’s a dirty job, but somebody has to do it.” Viśvaguru’s school of hard knocks eventually delivers all errant seekers back to a satguru, shaman, rabbi, priest or minister. In order not to repeat his training, you either learn through the tough reactions of his courses or gentler lessons under the guidance of the two other traditional gurus. All gurus are conspirators in the evolution of the soul, and Śrī Śrī Śrī Viśvaguru Mahā-Mahārāj-ji is no exception.