From the Archives: On Reverence and the Inner Guru
- yourstarswithin
- 4 days ago
- 3 min read
Updated: 3 days ago
1992 Brussels - Neela Srsvati (Blue Saraswati), Tape 2, Side 1
*Sri Shyamji taught this correct spelling of Saraswati as Srsvati, which will be used throughout this blog.
The current work I am moving through is a 5-cassette tape series entitled Neela Srsvati (Blue Srsvati). This was a workshop he did in Brussels in 1992. It is full of so many gems and beautiful, powerful mantras. I have a deep love for Srsvati because of Sri Shyamji opening that possibility in my world. I am forever grateful for Sri Shyamji Bhatnagar, who has illuminated the path for us.
In this clip, Sri Shyamji discusses the importance of one's 6th Microchakras, especially the Inner Guru, being at least a little bit awake. If it is asleep, a person will not be able to recognize their external teacher. There is a heartwarming human moment where he jokes a bit about people who are "Guru Dating" - always changing their teacher because of fear of truly stepping into their own inner guru.
As we know from Microchakra psychology, the role of the outer Guru, the external teacher, is to help the aspirant come to the place where the inner Guru is fully awakened. The inner guru resides in the 6th Microchakra of the 5th Chakra which is the very top of the second Lenga (4th and 5th Chakra motivational principle). It is to this point that an outer Guru is able to help you. From there, once the inner Guru is awake, the rest of the journey is within you. Only you and your inner Guru can navigate the 3rd Lenga (6th and 7th chakra) terrain.
Most importantly, and what really struck me in this particular discussion, is Sri Shyamji's distinction of how one knows they have met their teacher: Reverence. It is a feeling of reverence that lets you know you have met your teacher. Also, it is the reverence you have towards the external teacher that reflects the reverence you have for the internal guru.
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When I reflect on meeting Sri Shyamji, I know that reverence was immediate. I had always
known that for me the answer was in Indian philosophy - I was drawn to it above all else. Meeting Sri Shyamji, it was difficult in a way to even be in his presence, because I just wanted to bow down, to be perfect for him, to not make any mistakes. I know I have heard other students express feeling shy around him too, and I know this comes from a place of great reverence, the recognition of the luminosity of the presence one is in. Of course in later years, as our relationship grew, I came to see how deeply and intensely kind he was. The unconditional love behind those eyes was complete and he encouraged me to drop that fear, to just do my best and that he is forever accepting. Those words were true and his kindness towards all was witnessed over and over again throughout the years I knew him.
This clip also makes me contemplate the contrast, I can think of teachers I didn't have high respect for, where I saw their words as negotiable or arguable, I didn't see them as a true expression of my inner guru (though I didn't have the words for it back then). Even in the mundane, secular world, as a teacher myself, I can see the difference in the relationship with students who have respect and care for me as a teacher and those who do not. It is a very interesting difference for both the student and the teacher.
The Guru Mandala is a lineage, the Guru-Disciple lineage, which connects the disciple to the eternal Guru Tattva (the principle of divine guidance, wisdom, and transmission) and holds the wisdom of all Masters. Guru itself is an expression of the Divine within the Sri Chakra, and very difficult to attain. To be offered an external true Guru is a great blessing. To surrender to the Guru, an even greater blessing. To be able to walk the path of the Guru-Disciple lineage is the greatest blessing of all.
I will leave us with this from the Guru Gita:
Dhyana-Mulam
Dhyāna-mūlam guror-mūrtih pūjā-mūlam guror-padam
Mantra-mūlam guror-vākyam mokṣa-mūlam guror-kṛpā
The root of meditation is the form of the Guru.
The root of worship is the feet of the Guru.
The root of mantra is the word of the Guru.
The root of liberation is the grace of the Guru.
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