“IN THE LAST TECHNIQUE YESTERDAY, YOU EXPLAINED THAT IN THIS WORLD OF MAYA, THE INNER CONSCIOUSNESS OF THE SEEKER IS THE ONLY REAL CENTER FOR HIM. IN THIS REFERENCE, PLEASE EXPLAIN THE SIGNIFICANCE AND ROLE OF THE GURU IN THIS WORLD OF MAYA.” This world of MAYA is not a world of MAYA for you; it is very real, and the role of the guru is to show you that it is not real. It is real for you, so how can you think that it is unreal? You can think about unreality only if you have a glimpse of the real; only then can you compare. This world is not MAYA illusory, for you. You have heard, you have read that this world is MAYA, and you may have memorized it just like a parrot, so you also call this world illusory. Everyday someone comes to me who calls this world illusory and then he says, “My mind is very much bothered. I am very tense, so tell me how to attain peace?” And this world is “illusory”! If this world is illusory, how can your mind be tense? If you have known that this world is illusory, the world will have disappeared, and with the world all its misery. But the mind still is. You don’t “know” that this world is illusory. In the morning when the sleep has disappeared, and with it the dream, are you worried about the dream? Are you worried that in the dream you felt ill or that you were even dead? While the dream was there, you were worried, you were ill, you were asking for a doctor, for some medicine. But in the morning, the moment you are not asleep and the dream has disappeared, you are not worried. Now you know it was a dream, and you are not ill. If someone comes to me and says, “I know that it was a dream that I was ill, but now tell me something: where am I to get the medicine to get over that illness?” what will it show? It will show he is still asleep; it will show that he is still dreaming. The dream is still there. In India, this parrot-like speech that “the whole world is illusory” has gone deep into the mind, but in the false center. It is not a growth. We have heard, the Upanishads, the Vedas and the RISHIS have been saying for centuries, that the world is illusory. They have propagated the idea so strongly that those who are asleep and dreaming, they think they are awake. The whole world is asleep, but their misery shows that the world is real, their anguish shows that the world is real. The role of the guru is to give you a glimpse of the real – not a teaching, but an awakening. The guru is not a teacher: the guru is an awakener. He has not to give you doctrines. If he gives you doctrines, he is a philosopher. If he talks about the world as illusory and argues and proves that the world is illusory, if he discusses, debates, if he intellectually gives you a doctrine, he is not a guru, he is not a master. He may be a teacher, a teacher of a particular doctrine, but he is not a master, not a guru. A guru is not a giver of doctrines. He is a giver of methods – of methods which can help you to come out of your sleep. That is why a guru is always a disturber of your dreams, and it is difficult to live with a guru. It is very easy to live with a teacher because he never disturbs you. Rather, he goes on increasing your accumulation of knowledge. He helps you to be more egoist; he makes you more knowledgeable. Your ego is more fulfilled. Now you know more, you can argue more. You can teach yourself, but a guru is always a disturber. He will disturb your dream and your sleep, and you may have been dreaming a very beautiful dream. You may have been on a trip, a beautiful trip. He will disturb it, and you will get angry. A guru is always in danger from his disciples. Any moment they can kill him because he is going to disturb; that is what his work is. He cannot help you to be yourself as you are because you are false. He has to destroy your false identity. It is painful. That is why, unless there is a very deep love, the work is impossible. A very deep intimacy is needed; otherwise hate will be there. So a guru cannot allow you to be near him unless you have surrendered; otherwise you are going to be an enemy. Only with your total surrender can a guru work, because it is a spiritual surgery. Of necessity, much suffering will be there for the disciple, and if he is not in deep intimacy with the guru it is impossible. He will not be ready to suffer so much. He has come in search of bliss and the guru gives him suffering. He has come to feel euphoria, and the guru creates a hell for him. In the beginning hell will be there because your image will be shattered, your expectations will be shattered. Whatsoever you have known, you will have to throw it. Whatsoever you are, he will undo it. Really, you are passing through a death. In India, in the old days, we said, “ACHARYA MRITYUH.” It means that the master, the guru, is a death. He is! And unless you trust him so totally, this surgical operation is impossible because in the beginning there will be suffering. Your anguish will come up; all your suppressed hells will be revealed. And only if you believe, if you have deep faith and trust in him, can you remain with him; otherwise you will escape, because this man is disturbing you completely. So, remember, the guru’s work is, his role is, to make you aware of your falsity, and because of your false center your world is false. The world is not really illusory, it is not MAYA. It is maya because your eyes are illusory. They are dream-filled. You project your dreams all around, and the reality is falsified. The same world will become real when your eyes are real. When the false center is broken and you are again rooted in your real center, in your being, this world will become the NIRVANA. Zen Masters have been continuously saying that this world is NIRVANA, this very world is MOKSHA, liberation. It is only a question of eyes. With false eyes everything is falsified; with real eyes everything is real. Your false entity creates a false world around you. And don’t think that you all live in one world. You cannot! Each one lives in his own world, and there are as many worlds as there are minds because each mind creates its own world, its own milieu. Even if you are living in a family, the husband lives in his own world and the wife in her own world, and there are collisions every day between these two worlds. They never meet; they collide. Meeting is impossible. With mind there can be no meeting – only collision, conflict. When mind is not, there can be a meeting. The wife lives in her own world, in her own expectations. The husband for her is not the real husband that is there in the world, he is just her own image. The husband lives in his own world, and the real wife is not his wife. He has an image of a wife, and whenever this wife falls short of his image there is struggle, conflict, anger, hatred. He loves his own image of a wife and the wife loves her own image of a husband, and these both are illusory; they exist nowhere. This real wife is there and this real husband is there, but they cannot meet because between these two real things are the unreal wife and the unreal husband. They are always there; they won’t allow a meeting of the real ones. Everyone is living in his own world, in his own dreams, expectations, projections. There are as many worlds as there are minds. Those worlds are illusory, MAYA. When your false center disappears, the whole world changes. Then it is a real world. Then for the first time you see things as they are. Then there is no misery because with illusion expectation disappears, and with reality there can be no misery. Then one comes to feel, “It is so! Fact is fact!” Only with fictions are there problems, and fictions never allow you to know fact. These fictions of the mind are MAYA. The role of the guru is to shatter the fictions so that the fact becomes available to you and you become available to the fact. That “facticity” is truth. Once you know that facticity, even the guru will be different. If you come to a guru now, you come with your own image of him. Someone comes to me: he comes with his own image of me. And then, if I am not following his image, he is in difficulty. But how am I to follow his image? And if I try to follow everyone’s image, I will be in a mess. And every disciple thinks I should be like this or that; he has his own concept of a guru. If I am not fulfilling his concepts he becomes frustrated, but this is how it is going to be. A disciple comes with a mind, and this is the problem. I have to change his mind, to destroy it. He comes with a mind and he looks at me also with his mind. I was staying in a home with a family. The family was Jaina, so they wouldn’t eat in the night. The old man of the family, the grandfather, he was a lover of my books. He had never seen me, and it is easy to love a book: a book is a dead thing. He came to meet me. He was very old, and even to come from his room was difficult for him. He was ninety-two, and he came to meet me. I told him I would come to his room, but he said, “No! I respect you so much, I will come.” So he came, and he was praising me very much. He said, “You are just like a TIRTHANKARA, like the highest in Jaina mythology, Mahavira.” The greatest teachers are known as TIRTHANKARAS, so he said, “You are just like a TIRTHANKARA.” He was praising and praising me, and then evening came and darkness descended. Someone from the house came and said, “Now it is getting late. You come for your evening meal.” So I said, “Wait a little because of this old man. Let him say whatsoever he wants to say; then I will come.” The old man said, “What are you saying? Are you going to eat in the night?” I said, “It is okay with me.” So he said, “I take my words back. You are no TIRTHANKARA. A person who doesn’t even know that to eat in the night is the greatest sin, what else can he know?” Now this man cannot have any meeting with me. Impossible! If I was not eating in the night, I was a TIRTHANKARA, a great master. I had not eaten yet. I had just said that I would eat in the night, and suddenly I am no more a TIRTHANKARA. The old man said to me, “I have come to learn something from you, but now that is impossible. Now I feel I must teach you something.” When this world becomes an illusion, your guru will also be part of it and will disappear. That is why, when the disciple awakens, there is no guru. This will seem very paradoxical: when the disciple REALLY awakens, there is no guru. There are beautiful songs of Saraha, a Buddhist mystic. With every song the last ending line is “and Saraha disappeared.” He teaches something; he gives some teachings. He says, “Neither the world is nor the NIRVANA is, neither the good nor the bad. Go beyond, and Saraha disappears.” It has been a puzzle. Why does Saraha go on saying “and Saraha disappears”? If you really attain to the song, to whatsoever he has said – “There is neither good nor bad, nor the world nor the NIRVANA” – if the disciple really awakens to this, Saraha will disappear. Where will be the guru? The guru was part of the disciple’s world. Now there will be no entities like the guru and the disciple; they will have become one. When the disciple awakens, he becomes the guru, and Saraha disappears. Then the guru is no more there. Even the guru is part of your dream, of your illusioned world. But because of this many problems arise. Krishnamurti goes on saying there is no teacher – and he is right. This is the ultimate truth. When you have awakened, you are the teacher and there is no other teacher. But this is the ultimate truth, and before this happens the teacher is because the disciple is. The disciple creates the teacher; it is the disciple’s need. So remember this: if you meet a wrong teacher, you deserve a wrong teacher; that is why you meet a wrong teacher. A wrong disciple cannot meet a right teacher. You create your teacher, your master. A small teacher or a great teacher depends on you; you will meet the person you deserve. If you meet a wrong person it is because of you. You are responsible for it, not the wrong person. The guru also is part of your mind, it is part of the dreamworld. But unless you become awakened, you will need someone to disturb you, someone to help. This someone is a guru if he gives you methods. He is simply a teacher if he gives you only doctrines, principles, teachings, but you may need him right now. Think of it in this way: even in a dream there is something which can help you to come out of it. Even in a dream something can help you to come out of it. You can try it just while falling asleep. Go on repeating in the mind, “Whenever there is a dream, my eyes will open.” For three weeks go on continuously repeating it just when you are falling asleep: “Whenever there is a dream, my eyes will open; suddenly I will be awakened.” And you will be awakened. Even from a dream you can be awakened by a certain method. Just when falling asleep, say to yourself – if your name is Ram, say – “Ram, awaken me at five o’clock in the morning.” Repeat it twice, and then silently fall asleep. Sooner or later you will get the trick. Exactly at 5:00 someone will awaken you. Even in dream, even in sleep, methods can be used which will awaken you. The same is the case for the spiritual sleep you are in. A master can give you methods which will be helpful for this. Then whenever you are falling into a dream, the methods will not allow you to fall, or whenever you have fallen into a dream suddenly you will be awakened. When this awakening becomes natural to you there is no need for the guru. When you have awakened the guru disappears, but you will still feel gratitude for the guru because he helped you. Sariputta was one of the greatest disciples of Buddha. He became enlightened in his own right; he became a buddha himself. Then Buddha said to Sariputta, “Now you can go and move; now my presence is not needed for you. You yourself have become a master in your own right, so you can go and help others to come out of their sleep.” Sariputta, when leaving Buddha, touched his feet. Someone asked Sariputta, “You yourself have become enlightened, so why are you touching Buddha’s feet?” Sariputta said, “Now there is no need to touch his feet, but this situation could happen only because of him. Now there is no need, but this could happen only because of him.” Sariputta moved away, but wherever he was, in the morning he would prostrate himself in the direction where Buddha was; in the evening he would prostrate himself and everyone would ask, “What are you doing? To whom you are prostrating yourself?” because Buddha was far away, miles away. He would say, “To my teacher who has disappeared. I am myself now the guru, but it was not possible before him. It became possible only because of him.” So even when the teacher disappears, when the guru disappears, the disciple will feel a deep gratitude, the greatest gratitude that is possible. There is a need while you are asleep for someone to disturb you. And if you allow someone, that is what surrender means. If you say, “Okay, I allow you to disturb me,” that is what surrender means – a trust. Trust means that now even if this man leads you towards misery, you will be ready to move. You will not question him anymore. Wherever he leads you, you trust in him. He is not going to harm you. If you don’t trust, then no progress is possible because you feel he is going to harm you. You feel, in your terms, that he is going to harm you in many ways, and if you think, “I am to protect myself,” then no further work is possible. If you mistrust your surgeon, you will not allow him to make you unconscious. You don’t know what he is going to do, and you will say, “Do the operation, but allow me to be conscious so I can go on seeing what you are doing. I cannot trust you.” You trust your surgeon. He makes you unconscious because things are such that in your conscious state surgery would be impossible to do; your consciousness would interfere. That is why trust is blind. It means you are ready even to become unconscious, even to become blind. You are ready to follow him wherever he leads. Only then does a deeper, inner surgery become possible. And it is not only a physical, physiological surgery; it is psychological. Much pain will be felt, much anguish, because catharsis is needed and you have to be thrown back to your own center which you have forgotten completely, pulled back to your roots again which you have left behind miles away. This is going to be arduous and difficult; it even takes years. But if the disciple is ready to surrender, it can even happen in seconds. It depends on the intensity of surrender. Unnecessary time is wasted because the guru has to go slowly – slowly so that you are prepared to trust more, and he has to do many things unnecessarily just to create trust. Just to do the surgery he has to create many things unnecessarily which can be discarded. No need to waste time and energy on them, but they are needed just to create trust. I quoted Saraha; Saraha is one of the eighty-four SIDDHAS – one of the eighty-four Buddhist mystics – who attained. Saraha says to those disciples who have become masters, “Behave in such a way that others can trust you. I know now that you need no morality; I know now that you need no rules. You have gone beyond, and you can do whatsoever you like and you can be whatsoever you like. Now, no system, no morality exists for you. But behave in such a way so that disciples can trust you.” So great masters have behaved in such a way that the society approves. It is not because they need to behave in that way; it is only an unnecessary thing to create trust. So if Mahavira behaves in the pattern that Jainas have set, it is not because there is any inner necessity. He behaves that way only so that Jainas can follow and become disciples, so that they can trust. That is why many problems arise whenever a teacher starts behaving in a new way. Jesus behaved in a new way which was not known to the Jewish community. There was nothing wrong in it, but this became the problem. Jews couldn’t trust him. Their masters of old had behaved differently and this man was behaving differently. He was not following the rules of the game, so they couldn’t trust him. Thus, they had to crucify him. And why did Jesus behave in such a way? India was behind it. He was here for many years before he appeared in Jerusalem. He was taught here in a Buddhist monastery, and he tried to follow Buddhist rules there where no Buddhist society existed. In a Jewish community he was behaving as if he was living in a Buddhist community, and that created the whole problem. He was killed, misunderstood, murdered, and the reason was only this – that Jews couldn’t trust him. A teacher, a guru, has unnecessarily to create many things around him, to do many things, just to create trust. But even then, problems arise because everyone comes with his own expectations: “The guru must be like this or like that.” Surrender means you leave your expectations, you allow the guru to be as he is and you allow him to do whatsoever he wants to do. Even if pain results, you are ready for it. Even if he leads you towards death you are ready for it, because ultimately he will lead you to a deep death. Only after it is rebirth possible. Resurrection is possible only when your old identity has been crucified.