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it is not their commitment. They owe nothing to the world; why should they get unnecessarily into the mess, into the madhouse the world is?
Raman Maharshi remained in his cave in the mountains of Arunachal his whole life, unconcerned with the world. He simply tired of it. Naturally, nobody is against him.
He never says anything against any superstition, against any belief that is based on lies. He never criticizes any religion, any politics. He is not a revolutionary. He is not interested in transforming human beings, creating a better society.
He is not even a little bit interested to share his experience. He is just like a well -- if you are thirsty, you will have to find the way, you will have to find a bucket, you will have to find a rope, you will have to reach the water. The water is not interested in you or in your thirst.
Naturally there is nobody who will criticize Raman Maharshi. He lived silently, peacefully -- not against any vested interest, not in any way proposing a new man, a new humanity. He is fulfilled and contented; he is finished with the world.
Meher Baba is not finished with the world in the same sense as Raman Maharshi. But he is interested only in your spiritual growth -- as if spiritual growth is something separate from the whole structure of society, religion, education, past, all the traditions, conventions.
So he remains interested in your spiritual growth, but spiritual growth is a complex phenomenon -- it is connected with many other things. Unless your conditionings are changed, unless your belief systems are changed, unless your mind is unburdened of the past -- there are so many things to be cleaned -- only then can the still small voice of your being be heard.
Meher Baba takes spiritual growth out of context. Naturally nobody is against it. In fact, all the vested interests are tremendously respectful of such people, because they are continuously giving -- without any intention on their part -- opium to the people. They are giving the idea -- which is false -- that your spiritual growth is possible without going through a deep psychological revolution.
Secondly, Meher Baba
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