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 RAJIV MEHROTRA has been a familiar face on public television. A personal student of the Dalai Lama, he also heads the Foundation for Universal Responsibility of His Holiness the Dalai Lama
*What does spirituality mean to you?
The first image that comes to my mind is that of a monk wearing ochre colours, with great simplicity, great joy, and great compassion. The processes of cultivating these while still in samsara, is what spirituality means to me.

What is spirituality for you in your day to day life?
It manifests mostly in my failure to get there! I neither wear ochre, nor am I simple, nor am I able to live as austere a life as I would like to or should. I feel deeply caught in the web of samsara, and the more I try to break out of it, the more the web sticks to me and traps me. So I am trying to be patient and learn not to try too hard, to accept and to surrender, keeping my mind in check when it constantly says “break through”. I try to follow His Holiness’ advice when he keeps reminding me to “practice, practice, practice”.
It is fine to study the scriptures and develop an intellectual understanding, but it must be deeply internalized. Inspired by the Tibetan Buddhist tradition, I therefore try to combine practices that cultivate reason and logic on the one hand, and appropriate emotions on the other. If we only do the first, and attain some deep intellectual understanding or even some peace with an illusion of equilibrium and equanimity, it all goes out of the window the moment we are exposed to a really difficult situation. On the other hand, we may get deeply emotionally attached to an idea, a philosophy, a master, or a deity, which can be a good starting point; but unless it is also reinforced by reason and logic, it can easily crumble.
I find myself less at ease with the first category of practice --- following, remembering, and understanding the sutras. I am more successful working with emotions. For example, one of the practices of cultivating compassion involves visualizing one’s mother, so that the emotion of unselfish love develops. Holding onto this emotion, you visualizes someone you feel neutral about and transfer that feeling of love to that person. You then attempt to do the same with a person you are upset with, and begin to try and feel love and compassion for the “enemy”. I first saw a very powerful implementation of this principle in the early eighties, on a trip to Dharamsala, when I watched Tibetans using prayer mats that said “pray for the Chinese”.
I am several lifetimes away from significantly achieving these stages of insight and transformation but I am attempting to do so. Many mornings, I sit and nothing happens, the mind is dull and dead. Often I give up in frustration and despair, wondering why it takes so long and I feel I am getting nowhere. It is a continuous struggle, a learning process, a journey.
One of the reasons I feel so close both to Ramakrishna and to the Dalai Lama is their acknowledgment of a process, a journey. Many narrow spiritual masters claim an enlightening epiphany and then proceed to teach. Instead, those ancient traditions encourage learning and practice to the last day of one’s life, in fact even during the process Till his last days, when he was dying of cancer, Ramakrishna was still crying “Ma, Ma, Ma”, seeking union with the Goddess Kali. Although many of the sadhanas spontaneously came to him, he constantly sought to expand and intensify his experience. Similarly, to this day, the Dalai Lama practices five or six hours every day, receiving teachings from a variety of lamas, both from his and other traditions.

Do you believe you are guided and protected by a superior force?
The Buddhist doctrine says that such a protective or guiding force is actually a projection of our minds. And because this sense of protection and guidance is not consistent and tends to fluctuate, I am tempted to agree with the Buddhist view. On the other hand, I feel that the great Masters and the divine, if one believes in it, constantly shower us with grace. It is just that our antennas or receptors are too polluted and blocked to receive it.
Given the encounters and experiences I have had, I recognize I have actually been deeply blessed, deeply privileged and yet, hopelessly unworthy. I feel millions of lifetimes away from the masters with whom I have interacted and who have been so generous with their time and teachings. I often wonder why I have not been able to do anything truly significant with all those blessings.
Talking about a protective force though, I may share here a personal experience that resonates with the question. When I started doing some practice related to emptiness, it violently backfired. I started experiencing a deep unarticulated anxiety for long periods of time, with no external circumstances justifying it. His Holiness felt it was related to an imperfect practice. I come from the Hindu tradition, in which there is a strong belief in Atman, an ultimate presence, that gives us a deep sense of comfort and solidity, even if it may be an illusion. So if one misunderstands emptiness as the void, it can create a sense of vacuous fear. And it does raise the question - could the teachings and practices previously almost exclusively taught to monks be appropriate for people outside monasteries, who live in samsara?

Do you believe you have a special mission or purpose in this life?
I have not reached a stage at which I can honestly claim to have an archetypal selfless mission to change the world out of pure altruism. A strong element of the self intrudes. To be able go beyond this, would be a genuine transcendental shift.
I feel that the most fundamental and real mission is to be able to explicitly and directly touch and transform human lives. The work I do managing two NGO’s, the workshops, the books, the documentary films I am involved with obviously give me some satisfaction. But it somehow feels as if I have yet to penetrate or impact the core of the human condition, of human suffering. I often think of this magnificent visit of the Dalai Lama to Baba Amte’s ashram. At the end of it, both men embraced and wept. His Holiness whispered “you practice what I preach”. Baba Amte of course felt it was the other way around. If I am able to go beyond the self to truly work for other people, it will be a real transcendental mission. I would have loved to travel as a mendicant. I crave a fundamental spiritual transformation at the core, but somehow I lack the courage and the confidence to go for it. I am deeply attached to my physical comforts and the love of the people I share my life with. So I am trying to evolve a middle path.The greatness of a Gandhi, a Mother Teresa or a Baba Amte lies in their ability to go beyond these needs and do what needs to be done. In my case, it has come in the way!