In his memoirs of Freud, Jung has written that if someone raised a point for discussion, and it was something to which Freud was opposed, he would become so angry and so upset that he would often faint with anger and fall off his chair. Freud’s anger was such – Jung has written that Freud fainted in front of him three times because of excessive anger. No matter how much Freud may go on advising the whole world how to control anger, his advice will be of no help. It is always easy to advise others – what is cheaper or easier to give than advice – but it is very difficult to follow one’s own advice. And advice that has not grown out of one’s own experience is of no value at all. And even though he was criticizing Freud, Jung himself was in the same boat. His problems were as complicated. There was never any improvement in them at all.
I have heard of a man who was somewhat eccentric. When he got up one morning he put his hand on his head only to find – so he thought – a rosebush growing there. He was quite crazy; there was no plant there at all. But when he looked into the mirror and thought he saw roses growing out of the top of his head he became very agitated. He ran to a psychologist and asked him to do something about it. He said, “Do you see a rosebush growing on my head?”
The psychologist examined his head in all seriousness and inquired, “What kind of rose is it?”
The man replied, “Why do you ask? Why don’t you read the name on the card? There must be one attached to the rose!”
Because of examining insane people over a long period of time, psychologists themselves generally go mad. I have not heard whether the patients ever become sane or not, but the psychologists themselves definitely do become insane.
Whatever specialists know, they know from books. The master is not a specialist. He does not know anything at all about any particular disease, he only knows the remedy for one illness – and that illness is known as man. It is a total affliction. The master knows the remedy for the sickness named man: the remedy is, the man must dissolve within himself. The master came to know the cure when he became nothing himself, when he lost his self. The knowledge of this remedy is not to be obtained by attending a university or by reading the scriptures or by any such thing; this knowledge is acquired by becoming nothing oneself. And if you want to avail yourself of the advice of such a man, you will have to surrender yourself completely at his feet.
In these lines Kabir is telling us something very rare. The first thing he asks is whom he should approach to solve his problem. He puts his difficulty before the ultimate master, before God himself. And God is the ultimate master.
The scriptures say the master is God; they say the two are one. When you surrender, the master becomes God. And if you do not surrender, you will not be able to find God anywhere. Those who have known surrender say that no sooner does surrender happen than you not only acquire the outer master but achieve the master within you as well. No sooner has surrender happened than the disciple begins to achieve his own eminence and greatness. But surrender is the key.
I’m in a muddle. You resolve it, bhagwan.