Ritual

Symbolic marks painted on wooden
manuscript cover. Orissa, c. 19th
century.
130
the aspirant and the effect of the 'how' and 'what' of techniques on
him and to identify when the effects of the training are beginning
to be felt. On the other hand, it is imperative that an aspirant
should not turn into a blind follower of a guru but have an open
mind, a fact testified to by many instances of the guru-disciple
relationship throughout Indian spiritual tradition. An old proverb
says that the guru will appear when the sadhaka is ready. No guru,
however, can help a sadhaka unless he helps himself by his own
efforts and willingness. Having learnt what he can learn, the
sadhaka should be prepared to question and if necessary introduce
experimental verifications by working on himself. In this context
the role of a guru may be compared to a 'therapeutic alliance' or a
task-oriented collaboration between patient and therapist in an
emotionally involving relationship. In this case, however, the
adept is not 'sick' but has the mental preparedness to go beyond the
defined modalities of his being. He is searching for an experiential
realization of his innermost subconscious self, in which he has had a
glimpse of a wider and truer reality. The task of the initiate is not
merely to grasp the mechanics of various techniques involved in
rituals but 'how to be'. It is precisely when the adept moves beyond
the arena of utility that he is said to have the correct mental
disposition.
A seeker remains a disciple as long as he has not achieved his
spiritual goal. Once he has attained what he has been seeking, he is
'born anew'. The proverbial relationship to the guru as initiary
master ceases, since there is no need for further instruction of
guidance.