About the online edition.

Italics have been changed to ALLCAPS. Footnotes are collected at
the end of each chapter.


Notes:

The “Contents” and “List of Illustrations” have been moved before
the preface and acknowledgements. There are numerous nested quotes.
Illustrations have been included in the zip file. Captions and
references to illustrations are included. The index is not included.
GUTCHECK.exe was run several times, but every footnote number gets
reported.




[Frontispiece: PARAMHANSA YOGANANDA—see py.jpg]




AUTOBIOGRAPHY OF A YOGI


By Paramhansa Yogananda

WITH A PREFACE BY
W. Y. Evans-Wentz, M.A., D.Litt., D.Sc.

  “EXCEPT YE SEE SIGNS AND WONDERS,
  YE WILL NOT BELIEVE.”-John 4:48.

DEDICATED TO THE MEMORY OF
LUTHER BURBANK
An American Saint


[Illustration: Map of India—see map.gif]




Contents


  Preface, By W. Y. EVANS-WENTZ
  List of Illustrations

  Chapter

   1. My Parents and Early Life
   2. Mother’s Death and the Amulet
   3. The Saint with Two Bodies (Swami Pranabananda)
   4. My Interrupted Flight Toward the Himalaya
   5. A “Perfume Saint” Performs his Wonders
   6. The Tiger Swami
   7. The Levitating Saint (Nagendra Nath Bhaduri)
   8. India’s Great Scientist and Inventor, Jagadis Chandra Bose
   9. The Blissful Devotee and his Cosmic Romance (Master Mahasaya)
  10. I Meet my Master, Sri Yukteswar
  11. Two Penniless Boys in Brindaban
  12. Years in my Master’s Hermitage
  13. The Sleepless Saint (Ram Gopal Muzumdar)
  14. An Experience in Cosmic Consciousness
  15. The Cauliflower Robbery
  16. Outwitting the Stars
  17. Sasi and the Three Sapphires
  18. A Mohammedan Wonder-Worker (Afzal Khan)
  19. My Guru Appears Simultaneously in Calcutta and Serampore
  20. We Do Not Visit Kashmir
  21. We Visit Kashmir
  22. The Heart of a Stone Image
  23. My University Degree
  24. I Become a Monk of the Swami Order
  25. Brother Ananta and Sister Nalini
  26. The Science of Kriya Yoga
  27. Founding of a Yoga School at Ranchi
  28. Kashi, Reborn and Rediscovered
  29. Rabindranath Tagore and I Compare Schools
  30. The Law of Miracles
  31. An Interview with the Sacred Mother (Kashi Moni Lahiri)
  32. Rama is Raised from the Dead
  33. Babaji, the Yogi-Christ of Modern India
  34. Materializing a Palace in the Himalayas
  35. The Christlike Life of Lahiri Mahasaya
  36. Babaji’s Interest in the West
  37. I Go to America
  38. Luther Burbank—An American Saint
  39. Therese Neumann, the Catholic Stigmatist of Bavaria
  40. I Return to India
  41. An Idyl in South India
  42. Last Days with my Guru
  43. The Resurrection of Sri Yukteswar
  44. With Mahatma Gandhi at Wardha
  45. The Bengali “Joy-Permeated Mother” (Ananda Moyi Ma)
  46. The Woman Yogi who Never Eats (Giri Bala)
  47. I Return to the West
  48. At Encinitas in California




ILLUSTRATIONS


  Frontispiece
  Map of India
  My Father, Bhagabati Charan Ghosh
  My Mother
  Swami Pranabananda, “The Saint With Two Bodies”
  My Elder Brother, Ananta
  Festival Gathering in the Courtyard of my Guru’s Hermitage in
    Serampore
  Nagendra Nath Bhaduri, “The Levitating Saint”
  Myself at Age 6
  Jagadis Chandra Bose, Famous Scientist
  Two Brothers of Therese Neumann, at Konnersreuth
  Master Mahasaya, the Blissful Devotee
  Jitendra Mazumdar, my Companion on the “Penniless Test” at Brindaban
  Ananda Moyi Ma, the “Joy-Permeated Mother”
  Himalayan Cave Occupied by Babaji
  Sri Yukteswar, My Master
  Self-Realization Fellowship, Los Angeles Headquarters
  Self-Realization Church of All Religions, Hollywood
  My Guru’s Seaside Hermitage at Puri
  Self-Realization Church of All Religions, San Diego
  My Sisters—Roma, Nalini, and Uma
  My Sister Uma
  The Lord in His Aspect as Shiva
  Yogoda Math, Hermitage at Dakshineswar
  Ranchi School, Main Building
  Kashi, Reborn and Rediscovered
  Bishnu, Motilal Mukherji, my Father, Mr. Wright, T.N. Bose, Swami
    Satyananda
  Group of Delegates to the International Congress of Religious
    Liberals, Boston, 1920
  A Guru and Disciple in an Ancient Hermitage
  Babaji, the Yogi-Christ of Modern India
  Lahiri Mahasaya
  A Yoga Class in Washington, D.C.
  Luther Burbank
  Therese Neumann of Konnersreuth, Bavaria
  The Taj Mahal at Agra
  Shankari Mai Jiew, Only Living Disciple of the great Trailanga Swami
  Krishnananda with his Tame Lioness
  Group on the Dining Patio of my Guru’s Serampore Hermitage
  Miss Bletch, Mr. Wright, and myself—in Egypt
  Rabindranath Tagore
  Swami Keshabananda, at his Hermitage in Brindaban
  Krishna, Ancient Prophet of India
  Mahatma Gandhi, at Wardha
  Giri Bala, the Woman Yogi Who Never Eats
  Mr. E. E. Dickinson
  My Guru and Myself
  Ranchi Students
  Encinitas
  Conference in San Francisco
  Swami Premananda
  My Father




PREFACE


  By W. Y. EVANS-WENTZ, M.A., D.Litt., D.Sc.
  Jesus College, Oxford; Author of
  THE TIBETAN BOOK OF THE DEAD,
  TIBET’S GREAT YOGI MILAREPA,
  TIBETAN YOGA AND SECRET DOCTRINES, etc.

The value of Yogananda’s AUTOBIOGRAPHYis greatly enhanced by the
fact that it is one of the few books in English about the wise men
of India which has been written, not by a journalist or foreigner,
but by one of their own race and training—in short, a book ABOUT
yogis BY a yogi.  As an eyewitness recountal of the extraordinary
lives and powers of modern Hindu saints, the book has importance
both timely and timeless.  To its illustrious author, whom I have
had the pleasure of knowing both in India and America, may every
reader render due appreciation and gratitude. His unusual life-document
is certainly one of the most revealing of the depths of the Hindu
mind and heart, and of the spiritual wealth of India, ever to be
published in the West.

It has been my privilege to have met one of the sages whose
life-history is herein narrated-Sri Yukteswar Giri. A likeness of
the venerable saint appeared as part of the frontispiece of my TIBETAN
YOGA AND SECRET DOCTRINES. {FN1-1} It was at Puri, in Orissa, on
the Bay of Bengal, that I encountered Sri Yukteswar. He was then the
head of a quiet ashrama near the seashore there, and was chiefly
occupied in the spiritual training of a group of youthful disciples.
He expressed keen interest in the welfare of the people of the
United States and of all the Americas, and of England, too, and
questioned me concerning the distant activities, particularly those
in California, of his chief disciple, Paramhansa Yogananda, whom
he dearly loved, and whom he had sent, in 1920, as his emissary to
the West.

Sri Yukteswar was of gentle mien and voice, of pleasing presence,
and worthy of the veneration which his followers spontaneously
accorded to him. Every person who knew him, whether of his own
community or not, held him in the highest esteem. I vividly recall
his tall, straight, ascetic figure, garbed in the saffron-colored
garb of one who has renounced worldly quests, as he stood at the
entrance of the hermitage to give me welcome. His hair was long
and somewhat curly, and his face bearded. His body was muscularly
firm, but slender and well-formed, and his step energetic. He had
chosen as his place of earthly abode the holy city of Puri, whither
multitudes of pious Hindus, representative of every province of
India, come daily on pilgrimage to the famed Temple of Jagannath,
“Lord of the World.” It was at Puri that Sri Yukteswar closed his
mortal eyes, in 1936, to the scenes of this transitory state of
being and passed on, knowing that his incarnation had been carried
to a triumphant completion.  I am glad, indeed, to be able to record
this testimony to the high character and holiness of Sri Yukteswar.
Content to remain afar from the multitude, he gave himself unreservedly
and in tranquillity to that ideal life which Paramhansa Yogananda,
his disciple, has now described for the ages.  W. Y. EVANS-WENTZ

{FN1-1} Oxford University Press, 1935.




AUTHOR’S ACKNOWLEDGMENTS


I am deeply indebted to Miss L. V. Pratt for her long editorial
labors over the manuscript of this book. My thanks are due also
to Miss Ruth Zahn for preparation of the index, to Mr. C. Richard
Wright for permission to use extracts from his Indian travel diary,
and to Dr. W.  Y. Evans-Wentz for suggestions and encouragement.

  PARAMHANSA YOGANANDA
OCTOBER 28, 1945
ENCINITAS, CALIFORNIA




CHAPTER: 1

MY PARENTS AND EARLY LIFE


The characteristic features of Indian culture have long been
a search for ultimate verities and the concomitant disciple-guru
{FN1-2} relationship. My own path led me to a Christlike sage whose
beautiful life was chiseled for the ages. He was one of the great
masters who are India’s sole remaining wealth. Emerging in every
generation, they have bulwarked their land against the fate of
Babylon and Egypt.

I find my earliest memories covering the anachronistic features of
a previous incarnation. Clear recollections came to me of a distant
life, a yogi {FN1-3} amidst the Himalayan snows. These glimpses of
the past, by some dimensionless link, also afforded me a glimpse
of the future.

The helpless humiliations of infancy are not banished from my mind.
I was resentfully conscious of not being able to walk or express
myself freely. Prayerful surges arose within me as I realized
my bodily impotence. My strong emotional life took silent form as
words in many languages. Among the inward confusion of tongues,
my ear gradually accustomed itself to the circumambient Bengali
syllables of my people.  The beguiling scope of an infant’s mind!
adultly considered limited to toys and toes.

Psychological ferment and my unresponsive body brought me to many
obstinate crying-spells. I recall the general family bewilderment
at my distress. Happier memories, too, crowd in on me: my mother’s
caresses, and my first attempts at lisping phrase and toddling
step.  These early triumphs, usually forgotten quickly, are yet a
natural basis of self-confidence.

My far-reaching memories are not unique. Many yogis are known
to have retained their self-consciousness without interruption by
the dramatic transition to and from “life” and “death.” If man be
solely a body, its loss indeed places the final period to identity.
But if prophets down the millenniums spake with truth, man is
essentially of incorporeal nature. The persistent core of human
egoity is only temporarily allied with sense perception.

Although odd, clear memories of infancy are not extremely rare. During
travels in numerous lands, I have listened to early recollections
from the lips of veracious men and women.

I was born in the last decade of the nineteenth century, and passed
my first eight years at Gorakhpur. This was my birthplace in the
United Provinces of northeastern India. We were eight children: four
boys and four girls. I, Mukunda Lal Ghosh {FN1-4}, was the second
son and the fourth child.

Father and Mother were Bengalis, of the KSHATRIYA caste. {FN1-5} Both
were blessed with saintly nature. Their mutual love, tranquil and
dignified, never expressed itself frivolously. A perfect parental
harmony was the calm center for the revolving tumult of eight young
lives.

Father, Bhagabati Charan Ghosh, was kind, grave, at times stern.
Loving him dearly, we children yet observed a certain reverential
distance. An outstanding mathematician and logician, he was guided
principally by his intellect. But Mother was a queen of hearts,
and taught us only through love. After her death, Father displayed
more of his inner tenderness. I noticed then that his gaze often
metamorphosed into my mother’s.

In Mother’s presence we tasted our earliest bitter-sweet acquaintance
with the scriptures. Tales from the MAHABHARATA and RAMAYANA {FN1-6}
were resourcefully summoned to meet the exigencies of discipline.
Instruction and chastisement went hand in hand.

A daily gesture of respect to Father was given by Mother’s dressing us
carefully in the afternoons to welcome him home from the office.
His position was similar to that of a vice-president, in the
Bengal-Nagpur Railway, one of India’s large companies. His work
involved traveling, and our family lived in several cities during
my childhood.

Mother held an open hand toward the needy. Father was also kindly
disposed, but his respect for law and order extended to the budget.
One fortnight Mother spent, in feeding the poor, more than Father’s
monthly income.

“All I ask, please, is to keep your charities within a reasonable
limit.” Even a gentle rebuke from her husband was grievous to Mother.
She ordered a hackney carriage, not hinting to the children at any
disagreement.

“Good-by; I am going away to my mother’s home.” Ancient ultimatum!

We broke into astounded lamentations. Our maternal uncle arrived
opportunely; he whispered to Father some sage counsel, garnered
no doubt from the ages. After Father had made a few conciliatory
remarks, Mother happily dismissed the cab. Thus ended the only trouble
I ever noticed between my parents. But I recall a characteristic
discussion.

“Please give me ten rupees for a hapless woman who has just arrived
at the house.” Mother’s smile had its own persuasion.

“Why ten rupees? One is enough.” Father added a justification: “When
my father and grandparents died suddenly, I had my first taste of
poverty. My only breakfast, before walking miles to my school, was
a small banana. Later, at the university, I was in such need that
I applied to a wealthy judge for aid of one rupee per month. He
declined, remarking that even a rupee is important.”

“How bitterly you recall the denial of that rupee!” Mother’s heart
had an instant logic. “Do you want this woman also to remember
painfully your refusal of ten rupees which she needs urgently?”

“You win!” With the immemorial gesture of vanquished husbands, he
opened his wallet. “Here is a ten-rupee note. Give it to her with
my good will.”

Father tended to first say “No” to any new proposal. His attitude
toward the strange woman who so readily enlisted Mother’s sympathy
was an example of his customary caution. Aversion to instant
acceptance—typical of the French mind in the West-is really only
honoring the principle of “due reflection.” I always found Father
reasonable and evenly balanced in his judgments. If I could bolster
up my numerous requests with one or two good arguments, he invariably
put the coveted goal within my reach, whether it were a vacation
trip or a new motorcycle.

Father was a strict disciplinarian to his children in their early
years, but his attitude toward himself was truly Spartan. He
never visited the theater, for instance, but sought his recreation
in various spiritual practices and in reading the BHAGAVAD GITA.
{FN1-7} Shunning all luxuries, he would cling to one old pair of
shoes until they were useless. His sons bought automobiles after
they came into popular use, but Father was always content with the
trolley car for his daily ride to the office. The accumulation of
money for the sake of power was alien to his nature. Once, after
organizing the Calcutta Urban Bank, he refused to benefit himself
by holding any of its shares. He had simply wished to perform a
civic duty in his spare time.

Several years after Father had retired on a pension, an English
accountant arrived to examine the books of the Bengal-Nagpur Railway
Company. The amazed investigator discovered that Father had never
applied for overdue bonuses.

“He did the work of three men!” the accountant told the company.
“He has rupees 125,000 (about $41,250.) owing to him as back
compensation.” The officials presented Father with a check for
this amount. He thought so little about it that he overlooked any
mention to the family. Much later he was questioned by my youngest
brother Bishnu, who noticed the large deposit on a bank statement.

“Why be elated by material profit?” Father replied. “The one who
pursues a goal of evenmindedness is neither jubilant with gain
nor depressed by loss. He knows that man arrives penniless in this
world, and departs without a single rupee.”

[Illustration: MY FATHER, Bhagabati Charan Ghosh, A Disciple of
Lahiri Mahasaya—see father1.jpg]

Early in their married life, my parents became disciples of a
great master, Lahiri Mahasaya of Benares. This contact strengthened
Father’s naturally ascetical temperament. Mother made a remarkable
admission to my eldest sister Roma: “Your father and myself live
together as man and wife only once a year, for the purpose of having
children.”

Father first met Lahiri Mahasaya through Abinash Babu, {FN1-8}
an employee in the Gorakhpur office of the Bengal-Nagpur Railway.
Abinash instructed my young ears with engrossing tales of many Indian
saints.  He invariably concluded with a tribute to the superior
glories of his own guru.

“Did you ever hear of the extraordinary circumstances under which
your father became a disciple of Lahiri Mahasaya?”

It was on a lazy summer afternoon, as Abinash and I sat together
in the compound of my home, that he put this intriguing question.
I shook my head with a smile of anticipation.

“Years ago, before you were born, I asked my superior officer-your
father-to give me a week’s leave from my Gorakhpur duties in order
to visit my guru in Benares. Your father ridiculed my plan.

“‘Are you going to become a religious fanatic?’ he inquired.
‘Concentrate on your office work if you want to forge ahead.’

“Sadly walking home along a woodland path that day, I met your
father in a palanquin. He dismissed his servants and conveyance,
and fell into step beside me. Seeking to console me, he pointed
out the advantages of striving for worldly success. But I heard
him listlessly. My heart was repeating: ‘Lahiri Mahasaya! I cannot
live without seeing you!’

“Our path took us to the edge of a tranquil field, where the rays
of the late afternoon sun were still crowning the tall ripple of
the wild grass. We paused in admiration. There in the field, only
a few yards from us, the form of my great guru suddenly appeared!
{FN1-9}

“‘Bhagabati, you are too hard on your employee!’ His voice was
resonant in our astounded ears. He vanished as mysteriously as he
had come. On my knees I was exclaiming, ‘Lahiri Mahasaya! Lahiri
Mahasaya!’ Your father was motionless with stupefaction for a few
moments.

“‘Abinash, not only do I give YOU leave, but I give MYSELF leave to
start for Benares tomorrow. I must know this great Lahiri Mahasaya,
who is able to materialize himself at will in order to intercede
for you! I will take my wife and ask this master to initiate us in
his spiritual path. Will you guide us to him?’

“‘Of course.’ Joy filled me at the miraculous answer to my prayer,
and the quick, favorable turn of events.

“The next evening your parents and I entrained for Benares. We
took a horse cart the following day, and then had to walk through
narrow lanes to my guru’s secluded home. Entering his little parlor,
we bowed before the master, enlocked in his habitual lotus posture.
He blinked his piercing eyes and leveled them on your father.

“‘Bhagabati, you are too hard on your employee!’ His words were the
same as those he had used two days before in the Gorakhpur field.
He added, ‘I am glad that you have allowed Abinash to visit me,
and that you and your wife have accompanied him.’

“To their joy, he initiated your parents in the spiritual practice
of KRIYA YOGA. {FN1-10} Your father and I, as brother disciples,
have been close friends since the memorable day of the vision.
Lahiri Mahasaya took a definite interest in your own birth. Your
life shall surely be linked with his own: the master’s blessing
never fails.”

Lahiri Mahasaya left this world shortly after I had entered it.
His picture, in an ornate frame, always graced our family altar in
the various cities to which Father was transferred by his office.
Many a morning and evening found Mother and me meditating before an
improvised shrine, offering flowers dipped in fragrant sandalwood
paste. With frankincense and myrrh as well as our united devotions,
we honored the divinity which had found full expression in Lahiri
Mahasaya.

His picture had a surpassing influence over my life. As I grew,
the thought of the master grew with me. In meditation I would often
see his photographic image emerge from its small frame and, taking
a living form, sit before me. When I attempted to touch the feet
of his luminous body, it would change and again become the picture.
As childhood slipped into boyhood, I found Lahiri Mahasaya transformed
in my mind from a little image, cribbed in a frame, to a living,
enlightening presence. I frequently prayed to him in moments of
trial or confusion, finding within me his solacing direction. At
first I grieved because he was no longer physically living. As I
began to discover his secret omnipresence, I lamented no more. He
had often written to those of his disciples who were over-anxious
to see him: “Why come to view my bones and flesh, when I am ever
within range of your KUTASTHA (spiritual sight)?”

I was blessed about the age of eight with a wonderful healing
through the photograph of Lahiri Mahasaya. This experience gave
intensification to my love. While at our family estate in Ichapur,
Bengal, I was stricken with Asiatic cholera. My life was despaired
of; the doctors could do nothing. At my bedside, Mother frantically
motioned me to look at Lahiri Mahasaya’s picture on the wall above
my head.

“Bow to him mentally!” She knew I was too feeble even to lift my
hands in salutation. “If you really show your devotion and inwardly
kneel before him, your life will be spared!”

I gazed at his photograph and saw there a blinding light, enveloping
my body and the entire room. My nausea and other uncontrollable
symptoms disappeared; I was well. At once I felt strong enough to
bend over and touch Mother’s feet in appreciation of her immeasurable
faith in her guru. Mother pressed her head repeatedly against the
little picture.

“O Omnipresent Master, I thank thee that thy light hath healed my
son!”

I realized that she too had witnessed the luminous blaze through
which I had instantly recovered from a usually fatal disease.

One of my most precious possessions is that same photograph. Given
to Father by Lahiri Mahasaya himself, it carries a holy vibration.
The picture had a miraculous origin. I heard the story from Father’s
brother disciple, Kali Kumar Roy.

It appears that the master had an aversion to being photographed.
Over his protest, a group picture was once taken of him and
a cluster of devotees, including Kali Kumar Roy. It was an amazed
photographer who discovered that the plate which had clear images
of all the disciples, revealed nothing more than a blank space in
the center where he had reasonably expected to find the outlines
of Lahiri Mahasaya. The phenomenon was widely discussed.

A certain student and expert photographer, Ganga Dhar Babu, boasted
that the fugitive figure would not escape him. The next morning,
as the guru sat in lotus posture on a wooden bench with a screen
behind him, Ganga Dhar Babu arrived with his equipment. Taking every
precaution for success, he greedily exposed twelve plates. On each
one he soon found the imprint of the wooden bench and screen, but
once again the master’s form was missing.

With tears and shattered pride, Ganga Dhar Babu sought out his
guru.  It was many hours before Lahiri Mahasaya broke his silence
with a pregnant comment:

“I am Spirit. Can your camera reflect the omnipresent Invisible?”

“I see it cannot! But, Holy Sir, I lovingly desire a picture of
the bodily temple where alone, to my narrow vision, that Spirit
appears fully to dwell.”

“Come, then, tomorrow morning. I will pose for you.”

Again the photographer focused his camera. This time the sacred
figure, not cloaked with mysterious imperceptibility, was sharp on
the plate. The master never posed for another picture; at least,
I have seen none.

The photograph is reproduced in this book. Lahiri Mahasaya’s fair
features, of a universal cast, hardly suggest to what race he
belonged. His intense joy of God-communion is slightly revealed in
a somewhat enigmatic smile. His eyes, half open to denote a nominal
direction on the outer world, are half closed also. Completely
oblivious to the poor lures of the earth, he was fully awake at
all times to the spiritual problems of seekers who approached for
his bounty.

Shortly after my healing through the potency of the guru’s picture,
I had an influential spiritual vision. Sitting on my bed one morning,
I fell into a deep reverie.

“What is behind the darkness of closed eyes?” This probing thought
came powerfully into my mind. An immense flash of light at once
manifested to my inward gaze. Divine shapes of saints, sitting in
meditation posture in mountain caves, formed like miniature cinema
pictures on the large screen of radiance within my forehead.

“Who are you?” I spoke aloud.

“We are the Himalayan yogis.” The celestial response is difficult
to describe; my heart was thrilled.

“Ah, I long to go to the Himalayas and become like you!” The vision
vanished, but the silvery beams expanded in ever-widening circles
to infinity.

“What is this wondrous glow?”

“I am Iswara.{FN1-11} I am Light.” The voice was as murmuring
clouds.

“I want to be one with Thee!”

Out of the slow dwindling of my divine ecstasy, I salvaged a permanent
legacy of inspiration to seek God. “He is eternal, ever-new Joy!”
This memory persisted long after the day of rapture.

Another early recollection is outstanding; and literally so, for
I bear the scar to this day. My elder sister Uma and I were seated
in the early morning under a NEEM tree in our Gorakhpur compound.
She was helping me with a Bengali primer, what time I could spare
my gaze from the near-by parrots eating ripe margosa fruit. Uma
complained of a boil on her leg, and fetched a jar of ointment. I
smeared a bit of the salve on my forearm.

“Why do you use medicine on a healthy arm?”

“Well, Sis, I feel I am going to have a boil tomorrow. I am testing
your ointment on the spot where the boil will appear.”

“You little liar!”

“Sis, don’t call me a liar until you see what happens in the
morning.” Indignation filled me.

Uma was unimpressed, and thrice repeated her taunt. An adamant
resolution sounded in my voice as I made slow reply.

“By the power of will in me, I say that tomorrow I shall have
a fairly large boil in this exact place on my arm; and YOUR boil
shall swell to twice its present size!”

Morning found me with a stalwart boil on the indicated spot; the
dimensions of Uma’s boil had doubled. With a shriek, my sister
rushed to Mother. “Mukunda has become a necromancer!” Gravely,
Mother instructed me never to use the power of words for doing
harm. I have always remembered her counsel, and followed it.

My boil was surgically treated. A noticeable scar, left by
the doctor’s incision, is present today. On my right forearm is a
constant reminder of the power in man’s sheer word.

Those simple and apparently harmless phrases to Uma, spoken
with deep concentration, had possessed sufficient hidden force to
explode like bombs and produce definite, though injurious, effects.
I understood, later, that the explosive vibratory power in speech
could be wisely directed to free one’s life from difficulties, and
thus operate without scar or rebuke. {FN1-12}

Our family moved to Lahore in the Punjab. There I acquired a picture
of the Divine Mother in the form of the Goddess Kali. {FN1-13} It
sanctified a small informal shrine on the balcony of our home. An
unequivocal conviction came over me that fulfillment would crown any
of my prayers uttered in that sacred spot. Standing there with Uma
one day, I watched two kites flying over the roofs of the buildings
on the opposite side of the very narrow lane.

“Why are you so quiet?” Uma pushed me playfully.

“I am just thinking how wonderful it is that Divine Mother gives
me whatever I ask.”

“I suppose She would give you those two kites!” My sister laughed
derisively.

“Why not?” I began silent prayers for their possession.

Matches are played in India with kites whose strings are covered
with glue and ground glass. Each player attempts to sever the string
of his opponent. A freed kite sails over the roofs; there is great
fun in catching it. Inasmuch as Uma and I were on the balcony, it
seemed impossible that any loosed kite could come into our hands;
its string would naturally dangle over the roofs.

The players across the lane began their match. One string was cut;
immediately the kite floated in my direction. It was stationary
for a moment, through sudden abatement of breeze, which sufficed
to firmly entangle the string with a cactus plant on top of the
opposite house.  A perfect loop was formed for my seizure. I handed
the prize to Uma.

“It was just an extraordinary accident, and not an answer to your
prayer. If the other kite comes to you, then I shall believe.”
Sister’s dark eyes conveyed more amazement than her words.

I continued my prayers with a crescendo intensity. A forcible tug
by the other player resulted in the abrupt loss of his kite. It
headed toward me, dancing in the wind. My helpful assistant, the
cactus plant, again secured the kite string in the necessary loop
by which I could grasp it. I presented my second trophy to Uma.

“Indeed, Divine Mother listens to you! This is all too uncanny for
me!” Sister bolted away like a frightened fawn.

{FN1-2} Spiritual teacher; from Sanskrit root GUR, to raise, to
uplift.

{FN1-3} A practitioner of yoga, “union,” ancient Indian science of
meditation on God.

{FN1-4} My name was changed to Yogananda when I entered the ancient
monastic Swami Order in 1914. My guru bestowed the religious title
of PARAMHANSA on me in 1935 (see ../chapters 24 and 42).

{FN1-5} Traditionally, the second caste of warriors and rulers.

{FN1-6} These ancient epics are the hoard of India’s history,
mythology, and philosophy. An “Everyman’s Library” volume, RAMAYANA
AND MAHABHARATA, is a condensation in English verse by Romesh Dutt
(New York: E. P. Dutton).

{FN1-7} This noble Sanskrit poem, which occurs as part of the
MAHABHARATA epic, is the Hindu Bible. The most poetical English
translation is Edwin Arnold’s THE SONG CELESTIAL (Philadelphia:
David McKay, 75 cents). One of the best translations with detailed
commentary is Sri Aurobindo’s MESSAGE OF THE GITA (Jupiter Press,
16 Semudoss St., Madras, India, $3.50).

{FN1-8} BABU (Mister) is placed in Bengali names at the end.

{FN1-9} The phenomenal powers possessed by great masters are
explained in chapter 30, “The Law of Miracles.”

{FN1-10} A yogic technique whereby the sensory tumult is stilled,
permitting man to achieve an ever-increasing identity with cosmic
consciousness. (See p. 243.)

{FN1-11} A Sanskrit name for God as Ruler of the universe; from
the root IS, to rule. There are 108 names for God in the Hindu
scriptures, each one carrying a different shade of philosophical
meaning.

{FN1-12} The infinite potencies of sound derive from the Creative
Word, AUM, the cosmic vibratory power behind all atomic energies.
Any word spoken with clear realization and deep concentration
has a materializing value. Loud or silent repetition of inspiring
words has been found effective in Coueism and similar systems of
psychotherapy; the secret lies in the stepping-up of the mind’s
vibratory rate. The poet Tennyson has left us, in his MEMOIRS, an
account of his repetitious device for passing beyond the conscious
mind into superconsciousness:

“A kind of waking trance-this for lack of a better word-I have
frequently had, quite up from boyhood, when I have been all alone,”
Tennyson wrote. “This has come upon me through REPEATING my own
name to myself silently, till all at once, as it were out of the
intensity of the consciousness of individuality, individuality itself
seemed to dissolve and fade away into boundless being, and this not
a confused state but the clearest, the surest of the surest, utterly
beyond words-where death was an almost laughable impossibility-the
loss of personality (if so it were) seeming no extinction, but the
only true life.” He wrote further: “It is no nebulous ecstasy, but
a state of transcendent wonder, associated with absolute clearness
of mind.”

{FN1-13} Kali is a symbol of God in the aspect of eternal Mother
Nature.




CHAPTER: 2

MY MOTHER’S DEATH AND THE MYSTIC AMULET


My mother’s greatest desire was the marriage of my elder brother.
“Ah, when I behold the face of Ananta’s wife, I shall find heaven
on this earth!” I frequently heard Mother express in these words
her strong Indian sentiment for family continuity.

I was about eleven years old at the time of Ananta’s betrothal.
Mother was in Calcutta, joyously supervising the wedding preparations.
Father and I alone remained at our home in Bareilly in northern
India, whence Father had been transferred after two years at Lahore.

I had previously witnessed the splendor of nuptial rites for my
two elder sisters, Roma and Uma; but for Ananta, as the eldest son,
plans were truly elaborate. Mother was welcoming numerous relatives,
daily arriving in Calcutta from distant homes. She lodged them
comfortably in a large, newly acquired house at 50 Amherst Street.
Everything was in readiness-the banquet delicacies, the gay throne
on which Brother was to be carried to the home of the bride-to-be,
the rows of colorful lights, the mammoth cardboard elephants and
camels, the English, Scottish and Indian orchestras, the professional
entertainers, the priests for the ancient rituals.

Father and I, in gala spirits, were planning to join the family
in time for the ceremony. Shortly before the great day, however,
I had an ominous vision.

It was in Bareilly on a midnight. As I slept beside Father on the
piazza of our bungalow, I was awakened by a peculiar flutter of
the mosquito netting over the bed. The flimsy curtains parted and
I saw the beloved form of my mother.

“Awaken your father!” Her voice was only a whisper. “Take the first
available train, at four o’clock this morning. Rush to Calcutta if
you would see me!” The wraithlike figure vanished.

“Father, Father! Mother is dying!” The terror in my tone aroused
him instantly. I sobbed out the fatal tidings.

“Never mind that hallucination of yours.” Father gave his characteristic
negation to a new situation. “Your mother is in excellent health.
If we get any bad news, we shall leave tomorrow.”

“You shall never forgive yourself for not starting now!” Anguish
caused me to add bitterly, “Nor shall I ever forgive you!”

The melancholy morning came with explicit words: “Mother dangerously
ill; marriage postponed; come at once.”

Father and I left distractedly. One of my uncles met us en route
at a transfer point. A train thundered toward us, looming with
telescopic increase. From my inner tumult, an abrupt determination
arose to hurl myself on the railroad tracks. Already bereft, I
felt, of my mother, I could not endure a world suddenly barren to
the bone. I loved Mother as my dearest friend on earth. Her solacing
black eyes had been my surest refuge in the trifling tragedies of
childhood.

“Does she yet live?” I stopped for one last question to my uncle.

“Of course she is alive!” He was not slow to interpret the desperation
in my face. But I scarcely believed him.

When we reached our Calcutta home, it was only to confront the
stunning mystery of death. I collapsed into an almost lifeless
state.  Years passed before any reconciliation entered my heart.
Storming the very gates of heaven, my cries at last summoned the
Divine Mother. Her words brought final healing to my suppurating
wounds:

“It is I who have watched over thee, life after life, in the
tenderness of many mothers! See in My gaze the two black eyes, the
lost beautiful eyes, thou seekest!”

Father and I returned to Bareilly soon after the crematory
rites for the well-beloved. Early every morning I made a pathetic
memorial—pilgrimage to a large SHEOLI tree which shaded the
smooth, green-gold lawn before our bungalow. In poetical moments,
I thought that the white SHEOLI flowers were strewing themselves
with a willing devotion over the grassy altar. Mingling tears with
the dew, I often observed a strange other-worldly light emerging
from the dawn. Intense pangs of longing for God assailed me. I felt
powerfully drawn to the Himalayas.

One of my cousins, fresh from a period of travel in the holy hills,
visited us in Bareilly. I listened eagerly to his tales about the
high mountain abode of yogis and swamis. {FN2-1}

“Let us run away to the Himalayas.” My suggestion one day to
Dwarka Prasad, the young son of our landlord in Bareilly, fell on
unsympathetic ears. He revealed my plan to my elder brother, who
had just arrived to see Father. Instead of laughing lightly over
this impractical scheme of a small boy, Ananta made it a definite
point to ridicule me.

“Where is your orange robe? You can’t be a swami without that!”

But I was inexplicably thrilled by his words. They brought a clear
picture of myself roaming about India as a monk. Perhaps they
awakened memories of a past life; in any case, I began to see with
what natural ease I would wear the garb of that anciently-founded
monastic order.

Chatting one morning with Dwarka, I felt a love for God descending
with avalanchic force. My companion was only partly attentive to
the ensuing eloquence, but I was wholeheartedly listening to myself.

I fled that afternoon toward Naini Tal in the Himalayan foothills.
Ananta gave determined chase; I was forced to return sadly to
Bareilly. The only pilgrimage permitted me was the customary one
at dawn to the SHEOLI tree. My heart wept for the lost Mothers,
human and divine.

The rent left in the family fabric by Mother’s death was irreparable.
Father never remarried during his nearly forty remaining years.
Assuming the difficult role of Father-Mother to his little flock,
he grew noticeably more tender, more approachable. With calmness
and insight, he solved the various family problems. After office
hours he retired like a hermit to the cell of his room, practicing
KRIYA YOGA in a sweet serenity. Long after Mother’s death, I attempted
to engage an English nurse to attend to details that would make my
parent’s life more comfortable. But Father shook his head.

[Illustration: My Mother, A Disciple of Lahiri Mahasaya—see
mother.jpg]

“Service to me ended with your mother.” His eyes were remote with
a lifelong devotion. “I will not accept ministrations from any
other woman.”

Fourteen months after Mother’s passing, I learned that she had left
me a momentous message. Ananta was present at her deathbed and had
recorded her words. Although she had asked that the disclosure be
made to me in one year, my brother delayed. He was soon to leave
Bareilly for Calcutta, to marry the girl Mother had chosen for him.
{FN2-2} One evening he summoned me to his side.

“Mukunda, I have been reluctant to give you strange tidings.”
Ananta’s tone held a note of resignation. “My fear was to inflame
your desire to leave home. But in any case you are bristling with
divine ardor.  When I captured you recently on your way to the
Himalayas, I came to a definite resolve. I must not further postpone
the fulfillment of my solemn promise.” My brother handed me a small
box, and delivered Mother’s message.

“Let these words be my final blessing, my beloved son Mukunda!”
Mother had said. “The hour is here when I must relate a number of
phenomenal events following your birth. I first knew your destined
path when you were but a babe in my arms. I carried you then to
the home of my guru in Benares. Almost hidden behind a throng of
disciples, I could barely see Lahiri Mahasaya as he sat in deep
meditation.

“While I patted you, I was praying that the great guru take
notice and bestow a blessing. As my silent devotional demand grew
in intensity, he opened his eyes and beckoned me to approach. The
others made a way for me; I bowed at the sacred feet. My master
seated you on his lap, placing his hand on your forehead by way of
spiritually baptizing you.

“‘Little mother, thy son will be a yogi. As a spiritual engine, he
will carry many souls to God’s kingdom.’

“My heart leaped with joy to find my secret prayer granted by the
omniscient guru. Shortly before your birth, he had told me you
would follow his path.

“Later, my son, your vision of the Great Light was known to me and
your sister Roma, as from the next room we observed you motionless
on the bed. Your little face was illuminated; your voice rang with
iron resolve as you spoke of going to the Himalayas in quest of
the Divine.

“In these ways, dear son, I came to know that your road lies far
from worldly ambitions. The most singular event in my life brought
further confirmation-an event which now impels my deathbed message.

“It was an interview with a sage in the Punjab. While our family
was living in Lahore, one morning the servant came precipitantly
into my room.

“‘Mistress, a strange SADHU {FN2-3} is here. He insists that he
“see the mother of Mukunda.”’

“These simple words struck a profound chord within me; I went at
once to greet the visitor. Bowing at his feet, I sensed that before
me was a true man of God.

“‘Mother,’ he said, ‘the great masters wish you to know that your
stay on earth will not be long. Your next illness shall prove to
be your last.’ {FN2-4} There was a silence, during which I felt no
alarm but only a vibration of great peace. Finally he addressed me
again:

“‘You are to be the custodian of a certain silver amulet. I will
not give it to you today; to demonstrate the truth in my words, the
talisman shall materialize in your hands tomorrow as you meditate.
On your deathbed, you must instruct your eldest son Ananta to keep
the amulet for one year and then to hand it over to your second
son.  Mukunda will understand the meaning of the talisman from the
great ones. He should receive it about the time he is ready to
renounce all worldly hopes and start his vital search for God. When
he has retained the amulet for some years, and when it has served
its purpose, it shall vanish. Even if kept in the most secret spot,
it shall return whence it came.’

“I proffered alms {FN2-5} to the saint, and bowed before him
in great reverence. Not taking the offering, he departed with a
blessing. The next evening, as I sat with folded hands in meditation,
a silver amulet materialized between my palms, even as the SADHU
had promised.  It made itself known by a cold, smooth touch. I
have jealously guarded it for more than two years, and now leave
it in Ananta’s keeping. Do not grieve for me, as I shall have been
ushered by my great guru into the arms of the Infinite. Farewell,
my child; the Cosmic Mother will protect you.”

A blaze of illumination came over me with possession of the amulet;
many dormant memories awakened. The talisman, round and anciently
quaint, was covered with Sanskrit characters. I understood that it
came from teachers of past lives, who were invisibly guiding my
steps.  A further significance there was, indeed; but one does not
reveal fully the heart of an amulet.

How the talisman finally vanished amidst deeply unhappy circumstances
of my life; and how its loss was a herald of my gain of a guru,
cannot be told in this chapter.

But the small boy, thwarted in his attempts to reach the Himalayas,
daily traveled far on the wings of his amulet.

{FN2-1} Sanskrit root meaning of SWAMI is “he who is one with his
Self (SWA).” Applied to a member of the Indian order of monks, the
title has the formal respect of “the reverend.”

{FN2-2} The Indian custom, whereby parents choose the life-partner
for their child, has resisted the blunt assaults of time. The
percentage is high of happy Indian marriages.

{FN2-3} An anchorite; one who pursues a SADHANA or path of spiritual
discipline.

{FN2-4} When I discovered by these words that Mother had possessed
secret knowledge of a short life, I understood for the first time
why she had been insistent on hastening the plans for Ananta’s
marriage.  Though she died before the wedding, her natural maternal
wish had been to witness the rites.

{FN2-5} A customary gesture of respect to SADHUS.




CHAPTER: 3

THE SAINT WITH TWO BODIES


“Father, if I promise to return home without coercion, may I take
a sight-seeing trip to Benares?”

My keen love of travel was seldom hindered by Father. He permitted
me, even as a mere boy, to visit many cities and pilgrimage spots.
Usually one or more of my friends accompanied me; we would travel
comfortably on first-class passes provided by Father. His position
as a railroad official was fully satisfactory to the nomads in the
family.

Father promised to give my request due consideration. The next
day he summoned me and held out a round-trip pass from Bareilly to
Benares, a number of rupee notes, and two letters.

“I have a business matter to propose to a Benares friend, Kedar
Nath Babu. Unfortunately I have lost his address. But I believe you
will be able to get this letter to him through our common friend,
Swami Pranabananda. The swami, my brother disciple, has attained
an exalted spiritual stature. You will benefit by his company; this
second note will serve as your introduction.”


Father’s eyes twinkled as he added, “Mind, no more flights from
home!”

I set forth with the zest of my twelve years (though time has
never dimmed my delight in new scenes and strange faces). Reaching
Benares, I proceeded immediately to the swami’s residence. The
front door was open; I made my way to a long, hall-like room on
the second floor. A rather stout man, wearing only a loincloth, was
seated in lotus posture on a slightly raised platform. His head and
unwrinkled face were clean-shaven; a beatific smile played about
his lips. To dispel my thought that I had intruded, he greeted me
as an old friend.

“BABA ANAND (bliss to my dear one).” His welcome was given heartily
in a childlike voice. I knelt and touched his feet.

“Are you Swami Pranabananda?”

He nodded. “Are you Bhagabati’s son?” His words were out before I
had had time to get Father’s letter from my pocket. In astonishment,
I handed him the note of introduction, which now seemed superfluous.

“Of course I will locate Kedar Nath Babu for you.” The saint again
surprised me by his clairvoyance. He glanced at the letter, and
made a few affectionate references to my parent.

“You know, I am enjoying two pensions. One is by the recommendation
of your father, for whom I once worked in the railroad office. The
other is by the recommendation of my Heavenly Father, for whom I
have conscientiously finished my earthly duties in life.”

I found this remark very obscure. “What kind of pension, sir, do
you receive from the Heavenly Father? Does He drop money in your
lap?”

He laughed. “I mean a pension of fathomless peace-a reward for many
years of deep meditation. I never crave money now. My few material
needs are amply provided for. Later you will understand the
significance of a second pension.”

Abruptly terminating our conversation, the saint became gravely
motionless. A sphinxlike air enveloped him. At first his eyes
sparkled, as if observing something of interest, then grew dull. I
felt abashed at his pauciloquy; he had not yet told me how I could
meet Father’s friend. A trifle restlessly, I looked about me in
the bare room, empty except for us two. My idle gaze took in his
wooden sandals, lying under the platform seat.

“Little sir, {FN3-1} don’t get worried. The man you wish to see
will be with you in half an hour.” The yogi was reading my mind-a
feat not too difficult at the moment!

Again he fell into inscrutable silence. My watch informed me that
thirty minutes had elapsed.

The swami aroused himself. “I think Kedar Nath Babu is nearing the
door.”

I heard somebody coming up the stairs. An amazed incomprehension
arose suddenly; my thoughts raced in confusion: “How is it possible
that Father’s friend has been summoned to this place without the
help of a messenger? The swami has spoken to no one but myself
since my arrival!”

Abruptly I quitted the room and descended the steps. Halfway down
I met a thin, fair-skinned man of medium height. He appeared to be
in a hurry.

“Are you Kedar Nath Babu?” Excitement colored my voice.

“Yes. Are you not Bhagabati’s son who has been waiting here to meet
me?” He smiled in friendly fashion.

“Sir, how do you happen to come here?” I felt baffled resentment
over his inexplicable presence.

“Everything is mysterious today! Less than an hour ago I had just
finished my bath in the Ganges when Swami Pranabananda approached
me.  I have no idea how he knew I was there at that time.

“‘Bhagabati’s son is waiting for you in my apartment,’ he said.
‘Will you come with me?’ I gladly agreed. As we proceeded hand in
hand, the swami in his wooden sandals was strangely able to outpace
me, though I wore these stout walking shoes.

“‘How long will it take you to reach my place?’ Pranabanandaji
suddenly halted to ask me this question.

“‘About half an hour.’

“‘I have something else to do at present.’ He gave me an enigmatical
glance. ‘I must leave you behind. You can join me in my house,
where Bhagabati’s son and I will be awaiting you.’

“Before I could remonstrate, he dashed swiftly past me and disappeared
in the crowd. I walked here as fast as possible.”

This explanation only increased my bewilderment. I inquired how
long he had known the swami.

“We met a few times last year, but not recently. I was very glad
to see him again today at the bathing GHAT.”

“I cannot believe my ears! Am I losing my mind? Did you meet him
in a vision, or did you actually see him, touch his hand, and hear
the sound of his feet?”

“I don’t know what you’re driving at!” He flushed angrily. “I am
not lying to you. Can’t you understand that only through the swami
could I have known you were waiting at this place for me?”

“Why, that man, Swami Pranabananda, has not left my sight a moment
since I first came about an hour ago.” I blurted out the whole
story.

His eyes opened widely. “Are we living in this material age, or
are we dreaming? I never expected to witness such a miracle in my
life! I thought this swami was just an ordinary man, and now I find
he can materialize an extra body and work through it!” Together we
entered the saint’s room.

“Look, those are the very sandals he was wearing at the GHAT,”
Kedar Nath Babu whispered. “He was clad only in a loincloth, just
as I see him now.”

As the visitor bowed before him, the saint turned to me with a
quizzical smile.

“Why are you stupefied at all this? The subtle unity of the phenomenal
world is not hidden from true yogis. I instantly see and converse
with my disciples in distant Calcutta. They can similarly transcend
at will every obstacle of gross matter.”

It was probably in an effort to stir spiritual ardor in my young
breast that the swami had condescended to tell me of his powers of
astral radio and television. {FN3-2} But instead of enthusiasm, I
experienced only an awe-stricken fear. Inasmuch as I was destined
to undertake my divine search through one particular guru-Sri
Yukteswar, whom I had not yet met-I felt no inclination to accept
Pranabananda as my teacher. I glanced at him doubtfully, wondering
if it were he or his counterpart before me.

[Illustration: Swami Pranabananda, “The Saint With Two Bodies”, An
Exalted Disciple of Lahiri Mahasaya—see pranabananda.jpg]

The master sought to banish my disquietude by bestowing a soul-awakening
gaze, and by some inspiring words about his guru.

“Lahiri Mahasaya was the greatest yogi I ever knew. He was Divinity
Itself in the form of flesh.”

If a disciple, I reflected, could materialize an extra fleshly form
at will, what miracles indeed could be barred to his master?

“I will tell you how priceless is a guru’s help. I used to meditate
with another disciple for eight hours every night. We had to work at
the railroad office during the day. Finding difficulty in carrying
on my clerical duties, I desired to devote my whole time to God.
For eight years I persevered, meditating half the night. I had
wonderful results; tremendous spiritual perceptions illumined my
mind. But a little veil always remained between me and the Infinite.
Even with super-human earnestness, I found the final irrevocable
union to be denied me. One evening I paid a visit to Lahiri Mahasaya
and pleaded for his divine intercession. My importunities continued
during the entire night.

“‘Angelic Guru, my spiritual anguish is such that I can no longer
bear my life without meeting the Great Beloved face to face!’

“‘What can I do? You must meditate more profoundly.’

“‘I am appealing to Thee, O God my Master! I see Thee materialized
before me in a physical body; bless me that I may perceive Thee in
Thine infinite form!’

“Lahiri Mahasaya extended his hand in a benign gesture. ‘You may
go now and meditate. I have interceded for you with Brahma.’ {FN3-3}

“Immeasurably uplifted, I returned to my home. In meditation that
night, the burning Goal of my life was achieved. Now I ceaselessly
enjoy the spiritual pension. Never from that day has the Blissful
Creator remained hidden from my eyes behind any screen of delusion.”

Pranabananda’s face was suffused with divine light. The peace of
another world entered my heart; all fear had fled. The saint made
a further confidence.

“Some months later I returned to Lahiri Mahasaya and tried to
thank him for his bestowal of the infinite gift. Then I mentioned
another matter.

“‘Divine Guru, I can no longer work in the office. Please release
me.  Brahma keeps me continuously intoxicated.’

“‘Apply for a pension from your company.’

“‘What reason shall I give, so early in my service?’

“‘Say what you feel.’

“The next day I made my application. The doctor inquired the grounds
for my premature request.

“‘At work, I find an overpowering sensation rising in my spine.
{FN3-4} It permeates my whole body, unfitting me for the performance
of my duties.’

“Without further questioning the physician recommended me highly
for a pension, which I soon received. I know the divine will of
Lahiri Mahasaya worked through the doctor and the railroad officials,
including your father. Automatically they obeyed the great guru’s
spiritual direction, and freed me for a life of unbroken communion
with the Beloved.” {FN3-5}

After this extraordinary revelation, Swami Pranabananda retired
into one of his long silences. As I was taking leave, touching his
feet reverently, he gave me his blessing:

“Your life belongs to the path of renunciation and yoga. I shall
see you again, with your father, later on.” The years brought
fulfillment to both these predictions. {FN3-6}

Kedar Nath Babu walked by my side in the gathering darkness. I
delivered Father’s letter, which my companion read under a street
lamp.

“Your father suggests that I take a position in the Calcutta office
of his railroad company. How pleasant to look forward to at least
one of the pensions that Swami Pranabananda enjoys! But it is
impossible; I cannot leave Benares. Alas, two bodies are not yet
for me!”

{FN3-1} CHOTO MAHASAYA is the term by which a number of Indian
saints addressed me. It translates “little sir.”.

{FN3-2} In its own way, physical science is affirming the validity
of laws discovered by yogis through mental science. For example,
a demonstration that man has televisional powers was given on Nov.
26, 1934 at the Royal University of Rome. “Dr. Giuseppe Calligaris,
professor of neuro-psychology, pressed certain points of a subject’s
body and the subject responded with minute descriptions of other
persons and objects on the opposite side of a wall. Dr. Calligaris
told the other professors that if certain areas on the skin are
agitated, the subject is given super-sensorial impressions enabling
him to see objects that he could not otherwise perceive. To enable
his subject to discern things on the other side of a wall, Professor
Calligaris pressed on a spot to the right of the thorax for fifteen
minutes. Dr. Calligaris said that if other spots of the body were
agitated, the subjects could see objects at any distance, regardless
of whether they had ever before seen those objects.”.

{FN3-3} God in His aspect of Creator; from Sanskrit root BRIH, to
expand. When Emerson’s poem BRAHMA appeared in the ATLANTIC MONTHLY
in 1857, most the readers were bewildered. Emerson chuckled. “Tell
them,” he said, “to say ‘Jehovah’ instead of ‘Brahma’ and they will
not feel any perplexity.”

{FN3-4} In deep meditation, the first experience of Spirit is on the
altar of the spine, and then in the brain. The torrential bliss is
overwhelming, but the yogi learns to control its outward manifestations.

{FN3-5} After his retirement, Pranabananda wrote one of the most
profound commentaries on the BHAGAVAD GITA, available in Bengali
and Hindi.

{FN3-6} See chapter 27.




CHAPTER: 4

MY INTERRUPTED FLIGHT TOWARD THE HIMALAYAS


“Leave your classroom on some trifling pretext, and engage a hackney
carriage. Stop in the lane where no one in my house can see you.”

These were my final instructions to Amar Mitter, a high school
friend who planned to accompany me to the Himalayas. We had chosen
the following day for our flight. Precautions were necessary,
as Ananta exercised a vigilant eye. He was determined to foil the
plans of escape which he suspected were uppermost in my mind. The
amulet, like a spiritual yeast, was silently at work within me.
Amidst the Himalayan snows, I hoped to find the master whose face
often appeared to me in visions.

The family was living now in Calcutta, where Father had been
permanently transferred. Following the patriarchal Indian custom,
Ananta had brought his bride to live in our home, now at 4 Gurpar
Road. There in a small attic room I engaged in daily meditations
and prepared my mind for the divine search.

The memorable morning arrived with inauspicious rain. Hearing the
wheels of Amar’s carriage in the road, I hastily tied together a
blanket, a pair of sandals, Lahiri Mahasaya’s picture, a copy of
the BHAGAVAD GITA, a string of prayer beads, and two loincloths.
This bundle I threw from my third-story window. I ran down the
steps and passed my uncle, buying fish at the door.

“What is the excitement?” His gaze roved suspiciously over my
person.

I gave him a noncommittal smile and walked to the lane. Retrieving
my bundle, I joined Amar with conspiratorial caution. We drove to
Chadni Chowk, a merchandise center. For months we had been saving
our tiffin money to buy English clothes. Knowing that my clever
brother could easily play the part of a detective, we thought to
outwit him by European garb.

On the way to the station, we stopped for my cousin, Jotin Ghosh,
whom I called Jatinda. He was a new convert, longing for a guru
in the Himalayas. He donned the new suit we had in readiness.
Well-camouflaged, we hoped! A deep elation possessed our hearts.

“All we need now are canvas shoes.” I led my companions to a shop
displaying rubber-soled footwear. “Articles of leather, gotten
only through the slaughter of animals, must be absent on this holy
trip.” I halted on the street to remove the leather cover from my
BHAGAVAD GITA, and the leather straps from my English-made SOLA
TOPEE (helmet).

At the station we bought tickets to Burdwan, where we planned to
transfer for Hardwar in the Himalayan foothills. As soon as the
train, like ourselves, was in flight, I gave utterance to a few of
my glorious anticipations.

“Just imagine!” I ejaculated. “We shall be initiated by the masters
and experience the trance of cosmic consciousness. Our flesh will
be charged with such magnetism that wild animals of the Himalayas
will come tamely near us. Tigers will be no more than meek house
cats awaiting our caresses!”

This remark-picturing a prospect I considered entrancing, both
metaphorically and literally-brought an enthusiastic smile from
Amar.  But Jatinda averted his gaze, directing it through the window
at the scampering landscape.

“Let the money be divided in three portions.” Jatinda broke a long
silence with this suggestion. “Each of us should buy his own ticket
at Burdwan. Thus no one at the station will surmise that we are
running away together.”

I unsuspectingly agreed. At dusk our train stopped at Burdwan.
Jatinda entered the ticket office; Amar and I sat on the platform.
We waited fifteen minutes, then made unavailing inquiries. Searching
in all directions, we shouted Jatinda’s name with the urgency
of fright. But he had faded into the dark unknown surrounding the
little station.

I was completely unnerved, shocked to a peculiar numbness. That God
would countenance this depressing episode! The romantic occasion
of my first carefully-planned flight after Him was cruelly marred.

“Amar, we must return home.” I was weeping like a child. “Jatinda’s
callous departure is an ill omen. This trip is doomed to failure.”

“Is this your love for the Lord? Can’t you stand the little test
of a treacherous companion?”

Through Amar’s suggestion of a divine test, my heart steadied
itself.  We refreshed ourselves with famous Burdwan sweetmeats,
SITABHOG (food for the goddess) and MOTICHUR (nuggets of sweet
pearl). In a few hours, we entrained for Hardwar, via Bareilly.
Changing trains at Moghul Serai, we discussed a vital matter as we
waited on the platform.

“Amar, we may soon be closely questioned by railroad officials.
I am not underrating my brother’s ingenuity! No matter what the
outcome, I will not speak untruth.”

“All I ask of you, Mukunda, is to keep still. Don’t laugh or grin
while I am talking.”

At this moment, a European station agent accosted me. He waved a
telegram whose import I immediately grasped.

“Are you running away from home in anger?”

“No!” I was glad his choice of words permitted me to make emphatic
reply. Not anger but “divinest melancholy” was responsible, I knew,
for my unconventional behavior.

The official then turned to Amar. The duel of wits that followed
hardly permitted me to maintain the counseled stoic gravity.

“Where is the third boy?” The man injected a full ring of authority
into his voice. “Come on; speak the truth!”

“Sir, I notice you are wearing eyeglasses. Can’t you see that
we are only two?” Amar smiled impudently. “I am not a magician; I
can’t conjure up a third companion.”

The official, noticeably disconcerted by this impertinence, sought
a new field of attack.

“What is your name?”

“I am called Thomas. I am the son of an English mother and a
converted Christian Indian father.”

“What is your friend’s name?”

“I call him Thompson.”

By this time my inward mirth had reached a zenith; I unceremoniously
made for the train, whistling for departure. Amar followed with
the official, who was credulous and obliging enough to put us into
a European compartment. It evidently pained him to think of two
half-English boys traveling in the section allotted to natives. After
his polite exit, I lay back on the seat and laughed uncontrollably.
My friend wore an expression of blithe satisfaction at having
outwitted a veteran European official.

On the platform I had contrived to read the telegram. From my brother,
it went thus: “Three Bengali boys in English clothes running away
from home toward Hardwar via Moghul Serai. Please detain them until
my arrival. Ample reward for your services.”

“Amar, I told you not to leave marked timetables in your home.” My
glance was reproachful. “Brother must have found one there.”

My friend sheepishly acknowledged the thrust. We halted briefly
in Bareilly, where Dwarka Prasad awaited us with a telegram from
Ananta.  My old friend tried valiantly to detain us; I convinced him
that our flight had not been undertaken lightly. As on a previous
occasion, Dwarka refused my invitation to set forth to the Himalayas.

While our train stood in a station that night, and I was half asleep,
Amar was awakened by another questioning official. He, too, fell a
victim to the hybrid charms of “Thomas” and “Thompson.” The train
bore us triumphantly into a dawn arrival at Hardwar. The majestic
mountains loomed invitingly in the distance. We dashed through the
station and entered the freedom of city crowds. Our first act was
to change into native costume, as Ananta had somehow penetrated
our European disguise. A premonition of capture weighed on my mind.

Deeming it advisable to leave Hardwar at once, we bought tickets to
proceed north to Rishikesh, a soil long hallowed by feet of many
masters. I had already boarded the train, while Amar lagged on
the platform. He was brought to an abrupt halt by a shout from a
policeman. Our unwelcome guardian escorted us to a station bungalow
and took charge of our money. He explained courteously that it was
his duty to hold us until my elder brother arrived.

Learning that the truants’ destination had been the Himalayas, the
officer related a strange story.

“I see you are crazy about saints! You will never meet a greater
man of God than the one I saw only yesterday. My brother officer
and I first encountered him five days ago. We were patrolling by the
Ganges, on a sharp lookout for a certain murderer. Our instructions
were to capture him, alive or dead. He was known to be masquerading
as a SADHU in order to rob pilgrims. A short way before us, we
spied a figure which resembled the description of the criminal. He
ignored our command to stop; we ran to overpower him. Approaching
his back, I wielded my ax with tremendous force; the man’s right
arm was severed almost completely from his body.

“Without outcry or any glance at the ghastly wound, the stranger
astonishingly continued his swift pace. As we jumped in front of
him, he spoke quietly.

“‘I am not the murderer you are seeking.’

“I was deeply mortified to see I had injured the person of a
divine—looking sage. Prostrating myself at his feet, I implored
his pardon, and offered my turban-cloth to staunch the heavy spurts
of blood.

“‘Son, that was just an understandable mistake on your part.’ The
saint regarded me kindly. ‘Run along, and don’t reproach yourself.
The Beloved Mother is taking care of me.’ He pushed his dangling
arm into its stump and lo! it adhered; the blood inexplicably ceased
to flow.

“‘Come to me under yonder tree in three days and you will find me
fully healed. Thus you will feel no remorse.’

“Yesterday my brother officer and I went eagerly to the designated
spot. The SADHU was there and allowed us to examine his arm. It
bore no scar or trace of hurt!

“‘I am going via Rishikesh to the Himalayan solitudes.’ He blessed
us as he departed quickly. I feel that my life has been uplifted
through his sanctity.”

The officer concluded with a pious ejaculation; his experience had
obviously moved him beyond his usual depths. With an impressive
gesture, he handed me a printed clipping about the miracle. In
the usual garbled manner of the sensational type of newspaper (not
missing, alas! even in India), the reporter’s version was slightly
exaggerated: it indicated that the SADHU had been almost decapitated!

Amar and I lamented that we had missed the great yogi who could
forgive his persecutor in such a Christlike way. India, materially
poor for the last two centuries, yet has an inexhaustible fund of
divine wealth; spiritual “skyscrapers” may occasionally be encountered
by the wayside, even by worldly men like this policeman.

We thanked the officer for relieving our tedium with his marvelous
story. He was probably intimating that he was more fortunate than
we: he had met an illumined saint without effort; our earnest search
had ended, not at the feet of a master, but in a coarse police
station!

So near the Himalayas and yet, in our captivity, so far, I told
Amar I felt doubly impelled to seek freedom.

“Let us slip away when opportunity offers. We can go on foot to
holy Rishikesh.” I smiled encouragingly.

But my companion had turned pessimist as soon as the stalwart prop
of our money had been taken from us.

“If we started a trek over such dangerous jungle land, we should
finish, not in the city of saints, but in the stomachs of tigers!”

Ananta and Amar’s brother arrived after three days. Amar greeted
his relative with affectionate relief. I was unreconciled; Ananta
got no more from me than a severe upbraiding.

“I understand how you feel.” My brother spoke soothingly. “All I
ask of you is to accompany me to Benares to meet a certain saint,
and go on to Calcutta to visit your grieving father for a few days.
Then you can resume your search here for a master.”

Amar entered the conversation at this point to disclaim any intention
of returning to Hardwar with me. He was enjoying the familial
warmth.  But I knew I would never abandon the quest for my guru.

Our party entrained for Benares. There I had a singular and instant
response to my prayers.

A clever scheme had been prearranged by Ananta. Before seeing me
at Hardwar, he had stopped in Benares to ask a certain scriptural
authority to interview me later. Both the pundit and his son had
promised to undertake my dissuasion from the path of a SANNYASI.
{FN4-1}

Ananta took me to their home. The son, a young man of ebullient
manner, greeted me in the courtyard. He engaged me in a lengthy
philosophic discourse. Professing to have a clairvoyant knowledge
of my future, he discountenanced my idea of being a monk.

“You will meet continual misfortune, and be unable to find God, if
you insist on deserting your ordinary responsibilities! You cannot
work out your past karma {FN4-2} without worldly experiences.”

Krishna’s immortal words rose to my lips in reply: “‘Even he with
the worst of karma who ceaselessly meditates on Me quickly loses
the effects of his past bad actions. Becoming a high-souled being,
he soon attains perennial peace. Arjuna, know this for certain:
the devotee who puts his trust in Me never perishes!’” {FN4-3}

But the forceful prognostications of the young man had slightly
shaken my confidence. With all the fervor of my heart I prayed
silently to God:

“Please solve my bewilderment and answer me, right here and now, if
Thou dost desire me to lead the life of a renunciate or a worldly
man!”

I noticed a SADHU of noble countenance standing just outside
the compound of the pundit’s house. Evidently he had overheard
the spirited conversation between the self-styled clairvoyant and
myself, for the stranger called me to his side. I felt a tremendous
power flowing from his calm eyes.

“Son, don’t listen to that ignoramus. In response to your prayer,
the Lord tells me to assure you that your sole path in this life
is that of the renunciate.”

With astonishment as well as gratitude, I smiled happily at this
decisive message.

“Come away from that man!” The “ignoramus” was calling me from the
courtyard. My saintly guide raised his hand in blessing and slowly
departed.

“That SADHU is just as crazy as you are.” It was the hoary-headed
pundit who made this charming observation. He and his son were
gazing at me lugubriously. “I heard that he too has left his home
in a vague search for God.”

I turned away. To Ananta I remarked that I would not engage in
further discussion with our hosts. My brother agreed to an immediate
departure; we soon entrained for Calcutta.

[Illustration: I stand behind my elder brother, Ananta.—see
ananta.jpg]

[Illustration: Last Solstice Festival celebrated by Sri Yukteswar,
December, 1935. My Guru is seated in the center; I am at his
right, in the large courtyard of his hermitage in Serampore.—see
festival.jpg]

“Mr. Detective, how did you discover I had fled with two companions?”
I vented my lively curiosity to Ananta during our homeward journey.
He smiled mischievously.

“At your school, I found that Amar had left his classroom and had
not returned. I went to his home the next morning and unearthed a
marked timetable. Amar’s father was just leaving by carriage and
was talking to the coachman.

“‘My son will not ride with me to his school this morning. He has
disappeared!’ the father moaned.

“‘I heard from a brother coachman that your son and two others,
dressed in European suits, boarded the train at Howrah Station,’
the man stated. ‘They made a present of their leather shoes to the
cab driver.’

“Thus I had three clues-the timetable, the trio of boys, and the
English clothing.”

I was listening to Ananta’s disclosures with mingled mirth and
vexation. Our generosity to the coachman had been slightly misplaced!

“Of course I rushed to send telegrams to station officials in all
the cities which Amar had underlined in the timetable. He had checked
Bareilly, so I wired your friend Dwarka there. After inquiries
in our Calcutta neighborhood, I learned that cousin Jatinda had
been absent one night but had arrived home the following morning
in European garb.  I sought him out and invited him to dinner. He
accepted, quite disarmed by my friendly manner. On the way I led him
unsuspectingly to a police station. He was surrounded by several
officers whom I had previously selected for their ferocious
appearance. Under their formidable gaze, Jatinda agreed to account
for his mysterious conduct.

“‘I started for the Himalayas in a buoyant spiritual mood,’ he
explained. ‘Inspiration filled me at the prospect of meeting the
masters. But as soon as Mukunda said, “During our ecstasies in the
Himalayan caves, tigers will be spellbound and sit around us like
tame pussies,” my spirits froze; beads of perspiration formed on
my brow.  “What then?” I thought. “If the vicious nature of the
tigers be not changed through the power of our spiritual trance,
shall they treat us with the kindness of house cats?” In my mind’s
eye, I already saw myself the compulsory inmate of some tiger’s
stomach-entering there not at once with the whole body, but by
installments of its several parts!’”

My anger at Jatinda’s vanishment was evaporated in laughter. The
hilarious sequel on the train was worth all the anguish he had
caused me. I must confess to a slight feeling of satisfaction:
Jatinda too had not escaped an encounter with the police!

“Ananta, {FN4-4} you are a born sleuthhound!” My glance of amusement
was not without some exasperation. “And I shall tell Jatinda I am
glad he was prompted by no mood of treachery, as it appeared, but
only by the prudent instinct of self-preservation!”

At home in Calcutta, Father touchingly requested me to curb my roving
feet until, at least, the completion of my high school studies.
In my absence, he had lovingly hatched a plot by arranging for
a saintly pundit, Swami Kebalananda, {FN4-5} to come regularly to
the house.

“The sage will be your Sanskrit tutor,” my parent announced
confidently.

Father hoped to satisfy my religious yearnings by instructions
from a learned philosopher. But the tables were subtly turned: my
new teacher, far from offering intellectual aridities, fanned the
embers of my God-aspiration. Unknown to Father, Swami Kebalananda
was an exalted disciple of Lahiri Mahasaya. The peerless guru had
possessed thousands of disciples, silently drawn to him by the
irresistibility of his divine magnetism. I learned later that Lahiri
Mahasaya had often characterized Kebalananda as RISHI or illumined
sage.

Luxuriant curls framed my tutor’s handsome face. His dark eyes were
guileless, with the transparency of a child’s. All the movements of
his slight body were marked by a restful deliberation. Ever gentle
and loving, he was firmly established in the infinite consciousness.
Many of our happy hours together were spent in deep KRIYA meditation.

Kebalananda was a noted authority on the ancient SHASTRAS or sacred
books: his erudition had earned him the title of “Shastri Mahasaya,”
by which he was usually addressed. But my progress in Sanskrit
scholarship was unnoteworthy. I sought every opportunity to forsake
prosaic grammar and to talk of yoga and Lahiri Mahasaya. My tutor
obliged me one day by telling me something of his own life with
the master.

“Rarely fortunate, I was able to remain near Lahiri Mahasaya for
ten years. His Benares home was my nightly goal of pilgrimage. The
guru was always present in a small front parlor on the first floor.
As he sat in lotus posture on a backless wooden seat, his disciples
garlanded him in a semicircle. His eyes sparkled and danced with
the joy of the Divine. They were ever half closed, peering through
the inner telescopic orb into a sphere of eternal bliss. He seldom
spoke at length. Occasionally his gaze would focus on a student in
need of help; healing words poured then like an avalanche of light.

“An indescribable peace blossomed within me at the master’s glance.
I was permeated with his fragrance, as though from a lotus of
infinity.  To be with him, even without exchanging a word for days,
was experience which changed my entire being. If any invisible
barrier rose in the path of my concentration, I would meditate at
the guru’s feet. There the most tenuous states came easily within
my grasp. Such perceptions eluded me in the presence of lesser
teachers. The master was a living temple of God whose secret doors
were open to all disciples through devotion.

“Lahiri Mahasaya was no bookish interpreter of the scriptures.
Effortlessly he dipped into the ‘divine library.’ Foam of words and
spray of thoughts gushed from the fountain of his omniscience. He
had the wondrous clavis which unlocked the profound philosophical
science embedded ages ago in the VEDAS. {FN4-6} If asked to explain
the different planes of consciousness mentioned in the ancient
texts, he would smilingly assent.

“‘I will undergo those states, and presently tell you what I
perceive.’ He was thus diametrically unlike the teachers who commit
scripture to memory and then give forth unrealized abstractions.

“‘Please expound the holy stanzas as the meaning occurs to you.’
The taciturn guru often gave this instruction to a near-by disciple.
‘I will guide your thoughts, that the right interpretation be
uttered.’ In this way many of Lahiri Mahasaya’s perceptions came
to be recorded, with voluminous commentaries by various students.

“The master never counseled slavish belief. ‘Words are only shells,’
he said. ‘Win conviction of God’s presence through your own joyous
contact in meditation.’

“No matter what the disciple’s problem, the guru advised KRIYA YOGA
for its solution.

“‘The yogic key will not lose its efficiency when I am no longer
present in the body to guide you. This technique cannot be bound,
filed, and forgotten, in the manner of theoretical inspirations.
Continue ceaselessly on your path to liberation through KRIYA,
whose power lies in practice.’

“I myself consider KRIYA the most effective device of salvation through
self-effort ever to be evolved in man’s search for the Infinite.”
Kebalananda concluded with this earnest testimony. “Through its use,
the omnipotent God, hidden in all men, became visibly incarnated
in the flesh of Lahiri Mahasaya and a number of his disciples.”

A Christlike miracle by Lahiri Mahasaya took place in Kebalananda’s
presence. My saintly tutor recounted the story one day, his eyes
remote from the Sanskrit texts before us.

“A blind disciple, Ramu, aroused my active pity. Should he have no
light in his eyes, when he faithfully served our master, in whom
the Divine was fully blazing? One morning I sought to speak to
Ramu, but he sat for patient hours fanning the guru with a hand-made
palm-leaf PUNKHA. When the devotee finally left the room, I followed
him.

“‘Ramu, how long have you been blind?’

“‘From my birth, sir! Never have my eyes been blessed with a glimpse
of the sun.’

“‘Our omnipotent guru can help you. Please make a supplication.’

“The following day Ramu diffidently approached Lahiri Mahasaya. The
disciple felt almost ashamed to ask that physical wealth be added
to his spiritual superabundance.

“‘Master, the Illuminator of the cosmos is in you. I pray you
to bring His light into my eyes, that I perceive the sun’s lesser
glow.’

“‘Ramu, someone has connived to put me in a difficult position. I
have no healing power.’

“‘Sir, the Infinite One within you can certainly heal.’

“‘That is indeed different, Ramu. God’s limit is nowhere! He who
ignites the stars and the cells of flesh with mysterious life-effulgence
can surely bring luster of vision into your eyes.’

“The master touched Ramu’s forehead at the point between the eyebrows.
{FN4-7} “‘Keep your mind concentrated there, and frequently chant
the name of the prophet Rama {FN4-8} for seven days. The splendor
of the sun shall have a special dawn for you.’

“Lo! in one week it was so. For the first time, Ramu beheld the
fair face of nature. The Omniscient One had unerringly directed his
disciple to repeat the name of Rama, adored by him above all other
saints. Ramu’s faith was the devotionally ploughed soil in which
the guru’s powerful seed of permanent healing sprouted.” Kebalananda
was silent for a moment, then paid a further tribute to his guru.

“It was evident in all miracles performed by Lahiri Mahasaya that
he never allowed the ego-principle {FN4-9} to consider itself a
causative force. By perfection of resistless surrender, the master
enabled the Prime Healing Power to flow freely through him.

“The numerous bodies which were spectacularly healed through Lahiri
Mahasaya eventually had to feed the flames of cremation. But the
silent spiritual awakenings he effected, the Christlike disciples
he fashioned, are his imperishable miracles.”

I never became a Sanskrit scholar; Kebalananda taught me a diviner
syntax.

{FN4-1} Literally, “renunciate.” From Sanskrit verb roots, “to cast
aside.”

{FN4-2} Effects of past actions, in this or a former life; from
Sanskrit KRI, “to do.”

{FN4-3} BHAGAVAD GITA, IX, 30-31. Krishna was the greatest prophet
of India; Arjuna was his foremost disciple.

{FN4-4} I always addressed him as Ananta-da. DA is a respectful
suffix which the eldest brother in an Indian family receives from
junior brothers and sisters.

{FN4-5} At the time of our meeting, Kebalananda had not yet joined
the Swami Order and was generally called “Shastri Mahasaya.” To avoid
confusion with the name of Lahiri Mahasaya and of Master Mahasaya
(../chapter 9), I am referring to my Sanskrit tutor only by his
later monastic name of Swami Kebalananda. His biography has been
recently published in Bengali. Born in the Khulna district of
Bengal in 1863, Kebalananda gave up his body in Benares at the age
of sixty-eight. His family name was Ashutosh Chatterji.

{FN4-6} The ancient four VEDAS comprise over 100 extant canonical
books. Emerson paid the following tribute in his JOURNAL to Vedic
thought: “It is sublime as heat and night and a breathless ocean.
It contains every religious sentiment, all the grand ethics which
visit in turn each noble poetic mind. . . . It is of no use to put
away the book; if I trust myself in the woods or in a boat upon the
pond, Nature makes a BRAHMIN of me presently: eternal necessity,
eternal compensation, unfathomable power, unbroken silence. . . .
This is her creed. Peace, she saith to me, and purity and absolute
abandonment—these panaceas expiate all sin and bring you to the
beatitude of the Eight Gods.”

{FN4-7} The seat of the “single” or spiritual eye. At death the
consciousness of man is usually drawn to this holy spot, accounting
for the upraised eyes found in the dead.

{FN4-8} The central sacred figure of the Sanskrit epic, RAMAYANA.

{FN4-9} Ahankara, egoism; literally, “I do.” The root cause of
dualism or illusion of MAYA, whereby the subject (ego) appears as
object; the creatures imagine themselves to be creators.




CHAPTER: 5

A “PERFUME SAINT” DISPLAYS HIS WONDERS


“To every thing there is a season, and a time to every purpose
under the heaven.”

I did not have this wisdom of Solomon to comfort me; I gazed
searchingly about me, on any excursion from home, for the face of
my destined guru. But my path did not cross his own until after
the completion of my high school studies.

Two years elapsed between my flight with Amar toward the Himalayas,
and the great day of Sri Yukteswar’s arrival into my life. During
that interim I met a number of sages-the “Perfume Saint,” the “Tiger
Swami,” Nagendra Nath Bhaduri, Master Mahasaya, and the famous
Bengali scientist, Jagadis Chandra Bose.

My encounter with the “Perfume Saint” had two preambles, one
harmonious and the other humorous.

“God is simple. Everything else is complex. Do not seek absolute
values in the relative world of nature.”

These philosophical finalities gently entered my ear as I stood
silently before a temple image of Kali. Turning, I confronted a
tall man whose garb, or lack of it, revealed him a wandering SADHU.

“You have indeed penetrated the bewilderment of my thoughts!” I
smiled gratefully. “The confusion of benign and terrible aspects
in nature, as symbolized by Kali, {FN5-1} has puzzled wiser heads
than mine!”

“Few there be who solve her mystery! Good and evil is the challenging
riddle which life places sphinxlike before every intelligence.
Attempting no solution, most men pay forfeit with their lives,
penalty now even as in the days of Thebes. Here and there, a towering
lonely figure never cries defeat. From the MAYA {FN5-2} of duality
he plucks the cleaveless truth of unity.”

“You speak with conviction, sir.”

“I have long exercised an honest introspection, the exquisitely
painful approach to wisdom. Self-scrutiny, relentless observance of
one’s thoughts, is a stark and shattering experience. It pulverizes
the stoutest ego. But true self-analysis mathematically operates
to produce seers. The way of ‘self-expression,’ individual
acknowledgments, results in egotists, sure of the right to their
private interpretations of God and the universe.”

“Truth humbly retires, no doubt, before such arrogant originality.”
I was enjoying the discussion.

“Man can understand no eternal verity until he has freed himself
from pretensions. The human mind, bared to a centuried slime, is
teeming with repulsive life of countless world-delusions. Struggles
of the battlefields pale into insignificance here, when man first
contends with inward enemies! No mortal foes these, to be overcome
by harrowing array of might! Omnipresent, unresting, pursuing man
even in sleep, subtly equipped with a miasmic weapon, these soldiers
of ignorant lusts seek to slay us all. Thoughtless is the man who
buries his ideals, surrendering to the common fate. Can he seem
other than impotent, wooden, ignominious?”

“Respected Sir, have you no sympathy for the bewildered masses?”

The sage was silent for a moment, then answered obliquely.

“To love both the invisible God, Repository of All Virtues, and
visible man, apparently possessed of none, is often baffling! But
ingenuity is equal to the maze. Inner research soon exposes a unity
in all human minds-the stalwart kinship of selfish motive. In one
sense at least, the brotherhood of man stands revealed. An aghast
humility follows this leveling discovery. It ripens into compassion
for one’s fellows, blind to the healing potencies of the soul
awaiting exploration.”

“The saints of every age, sir, have felt like yourself for the
sorrows of the world.”

“Only the shallow man loses responsiveness to the woes of others’
lives, as he sinks into narrow suffering of his own.” The SADHU’S
austere face was noticeably softened. “The one who practices a
scalpel self-dissection will know an expansion of universal pity.
Release is given him from the deafening demands of his ego. The
love of God flowers on such soil. The creature finally turns to
his Creator, if for no other reason than to ask in anguish: ‘Why,
Lord, why?’ By ignoble whips of pain, man is driven at last into
the Infinite Presence, whose beauty alone should lure him.”

The sage and I were present in Calcutta’s Kalighat Temple, whither
I had gone to view its famed magnificence. With a sweeping gesture,
my chance companion dismissed the ornate dignity.

“Bricks and mortar sing us no audible tune; the heart opens only
to the human chant of being.”

We strolled to the inviting sunshine at the entrance, where throngs
of devotees were passing to and fro.

“You are young.” The sage surveyed me thoughtfully. “India too is
young. The ancient RISHIS {FN5-3} laid down ineradicable patterns
of spiritual living. Their hoary dictums suffice for this day
and land.  Not outmoded, not unsophisticated against the guiles
of materialism, the disciplinary precepts mold India still. By
millenniums-more than embarrassed scholars care to compute!-the
skeptic Time has validated Vedic worth. Take it for your heritage.”

As I was reverently bidding farewell to the eloquent SADHU, he
revealed a clairvoyant perception:

“After you leave here today, an unusual experience will come your
way.”

I quitted the temple precincts and wandered along aimlessly. Turning
a corner, I ran into an old acquaintance-one of those long-winded
fellows whose conversational powers ignore time and embrace eternity.

“I will let you go in a very short while, if you will tell me all
that has happened during the six years of our separation.”

“What a paradox! I must leave you now.”

But he held me by the hand, forcing out tidbits of information.
He was like a ravenous wolf, I thought in amusement; the longer I
spoke, the more hungrily he sniffed for news. Inwardly I petitioned
the Goddess Kali to devise a graceful means of escape.

My companion left me abruptly. I sighed with relief and doubled my
pace, dreading any relapse into the garrulous fever. Hearing rapid
footsteps behind me, I quickened my speed. I dared not look back.
But with a bound, the youth rejoined me, jovially clasping my
shoulder.

“I forgot to tell you of Gandha Baba (Perfume Saint), who is gracing
yonder house.” He pointed to a dwelling a few yards distant. “Do
meet him; he is interesting. You may have an unusual experience.
Good-by,” and he actually left me.

The similarly worded prediction of the SADHU at Kalighat Temple
flashed to my mind. Definitely intrigued, I entered the house and
was ushered into a commodious parlor. A crowd of people were sitting,
Orient-wise, here and there on a thick orange-colored carpet. An
awed whisper reached my ear:

“Behold Gandha Baba on the leopard skin. He can give the natural
perfume of any flower to a scentless one, or revive a wilted blossom,
or make a person’s skin exude delightful fragrance.”

I looked directly at the saint; his quick gaze rested on mine. He
was plump and bearded, with dark skin and large, gleaming eyes.

“Son, I am glad to see you. Say what you want. Would you like some
perfume?”

“What for?” I thought his remark rather childish.

“To experience the miraculous way of enjoying perfumes.”

“Harnessing God to make odors?”

“What of it? God makes perfume anyway.”

“Yes, but He fashions frail bottles of petals for fresh use and
discard. Can you materialize flowers?”

“I materialize perfumes, little friend.”

“Then scent factories will go out of business.”

“I will permit them to keep their trade! My own purpose is to
demonstrate the power of God.”

“Sir, is it necessary to prove God? Isn’t He performing miracles
in everything, everywhere?”

“Yes, but we too should manifest some of His infinite creative
variety.”

“How long did it take to master your art?”

“Twelve years.”

“For manufacturing scents by astral means! It seems, my honored
saint, you have been wasting a dozen years for fragrances which
you can obtain with a few rupees from a florist’s shop.”

“Perfumes fade with flowers.”

“Perfumes fade with death. Why should I desire that which pleases
the body only?”

“Mr. Philosopher, you please my mind. Now, stretch forth your right
hand.” He made a gesture of blessing.

I was a few feet away from Gandha Baba; no one else was near
enough to contact my body. I extended my hand, which the yogi did
not touch.

“What perfume do you want?”

“Rose.”

“Be it so.”

To my great surprise, the charming fragrance of rose was wafted
strongly from the center of my palm. I smilingly took a large white
scentless flower from a near-by vase.

“Can this odorless blossom be permeated with jasmine?”

“Be it so.”

A jasmine fragrance instantly shot from the petals. I thanked the
wonder-worker and seated myself by one of his students. He informed
me that Gandha Baba, whose proper name was Vishudhananda, had
learned many astonishing yoga secrets from a master in Tibet. The
Tibetan yogi, I was assured, had attained the age of over a thousand
years.

“His disciple Gandha Baba does not always perform his perfume-feats
in the simple verbal manner you have just witnessed.” The student
spoke with obvious pride in his master. “His procedure differs
widely, to accord with diversity in temperaments. He is marvelous!
Many members of the Calcutta intelligentsia are among his followers.”

I inwardly resolved not to add myself to their number. A guru too
literally “marvelous” was not to my liking. With polite thanks to
Gandha Baba, I departed. Sauntering home, I reflected on the three
varied encounters the day had brought forth.

My sister Uma met me as I entered our Gurpar Road door.

“You are getting quite stylish, using perfumes!”

Without a word, I motioned her to smell my hand.

“What an attractive rose fragrance! It is unusually strong!”

Thinking it was “strongly unusual,” I silently placed the astrally
scented blossom under her nostrils.

“Oh, I love jasmine!” She seized the flower. A ludicrous bafflement
passed over her face as she repeatedly sniffed the odor of jasmine
from a type of flower she well knew to be scentless. Her reactions
disarmed my suspicion that Gandha Baba had induced an auto-suggestive
state whereby I alone could detect the fragrances.

Later I heard from a friend, Alakananda, that the “Perfume Saint”
had a power which I wish were possessed by the starving millions
of Asia and, today, of Europe as well.

“I was present with a hundred other guests at Gandha Baba’s home
in Burdwan,” Alakananda told me. “It was a gala occasion. Because
the yogi was reputed to have the power of extracting objects
out of thin air, I laughingly requested him to materialize some
out-of-season tangerines. Immediately the LUCHIS {FN5-4} which
were present on all the banana-leaf plates became puffed up. Each
of the bread-envelopes proved to contain a peeled tangerine. I bit
into my own with some trepidation, but found it delicious.”

Years later I understood by inner realization how Gandha Baba
accomplished his materializations. The method, alas! is beyond the
reach of the world’s hungry hordes.

The different sensory stimuli to which man reacts-tactual, visual,
gustatory, auditory, and olfactory-are produced by vibratory
variations in electrons and protons. The vibrations in turn are
regulated by “lifetrons,” subtle life forces or finer-than-atomic
energies intelligently charged with the five distinctive sensory
idea-substances.

Gandha Baba, tuning himself with the cosmic force by certain yogic
practices, was able to guide the lifetrons to rearrange their
vibratory structure and objectivize the desired result. His perfume,
fruit and other miracles were actual materializations of mundane
vibrations, and not inner sensations hypnotically produced. {FN5-5}

Performances of miracles such as shown by the “Perfume Saint” are
spectacular but spiritually useless. Having little purpose beyond
entertainment, they are digressions from a serious search for God.

Hypnotism has been used by physicians in minor operations as a sort
of psychical chloroform for persons who might be endangered by an
anesthetic. But a hypnotic state is harmful to those often subjected to
it; a negative psychological effect ensues which in time deranges
the brain cells. Hypnotism is trespass into the territory of
another’s consciousness. Its temporary phenomena have nothing in
common with the miracles performed by men of divine realization.
Awake in God, true saints effect changes in this dream-world by
means of a will harmoniously attuned to the Creative Cosmic Dreamer.

Ostentatious display of unusual powers are decried by masters. The
Persian mystic, Abu Said, once laughed at certain FAKIRS who were
proud of their miraculous powers over water, air, and space.

“A frog is also at home in the water!” Abu Said pointed out in gentle
scorn. “The crow and the vulture easily fly in the air; the Devil
is simultaneously present in the East and in the West! A true man
is he who dwells in righteousness among his fellow men, who buys
and sells, yet is never for a single instant forgetful of God!”
On another occasion the great Persian teacher gave his views on
the religious life thus: “To lay aside what you have in your head
(selfish desires and ambitions); to freely bestow what you have in
your hand; and never to flinch from the blows of adversity!”

Neither the impartial sage at Kalighat Temple nor the Tibetan-trained
yogi had satisfied my yearning for a guru. My heart needed no
tutor for its recognitions, and cried its own “Bravos!” the more
resoundingly because unoften summoned from silence. When I finally
met my master, he taught me by sublimity of example alone the
measure of a true man.

{FN5-1} Kali represents the eternal principle in nature. She is
traditionally pictured as a four-armed woman, standing on the form
of the God Shiva or the Infinite, because nature or the phenomenal
world is rooted in the Noumenon. The four arms symbolize cardinal
attributes, two beneficent, two destructive, indicating the essential
duality of matter or creation.

{FN5-2} Cosmic illusion; literally, “the measurer.” MAYA is the
magical power in creation by which limitations and divisions are
apparently present in the Immeasurable and Inseparable.  Emerson
wrote the following poem, to which he gave the title of MAYA:

Illusion works impenetrable,
Weaving webs innumerable,
Her gay pictures never fail,
Crowd each other, veil on veil,
Charmer who will be believed
By man who thirsts to be deceived.

{FN5-3} The RISHIS, literally “seers,” were the authors of the
VEDAS in an indeterminable antiquity..

{FN5-4} Flat, round Indian bread..

{FN5-5} Laymen scarcely realize the vast strides of twentieth-century
science. Transmutation of metals and other alchemical dreams are
seeing fulfillment every day in centers of scientific research over
the world. The eminent French chemist, M. Georges Claude, performed
“miracles” at Fontainebleau in 1928 before a scientific assemblage
through his chemical knowledge of oxygen transformations. His
“magician’s wand” was simple oxygen, bubbling in a tube on a table.
The scientist “turned a handful of sand into precious stones,
iron into a state resembling melted chocolate and, after depriving
flowers of their tints, turned them into the consistency of glass.

“M. Claude explained how the sea could be turned by oxygen
transformations into many millions of pounds of horsepower; how
water which boils is not necessarily burning; how little mounds of
sand, by a single whiff of the oxygen blowpipe, could be changed
into sapphires, rubies, and topazes; and he predicted the time when
it will be possible for men to walk on the bottom of the ocean minus
the diver’s equipment. Finally the scientist amazed his onlookers
by turning their faces black by taking the red out of the sun’s
rays.”

This noted French scientist has produced liquid air by an expansion
method in which he has been able to separate the various gases of
the air, and has discovered various means of mechanical utilization
of differences of temperature in sea water.




CHAPTER: 6

THE TIGER SWAMI


“I have discovered the Tiger Swami’s address. Let us visit him
tomorrow.”

This welcome suggestion came from Chandi, one of my high school
friends. I was eager to meet the saint who, in his premonastic
life, had caught and fought tigers with his naked hands. A boyish
enthusiasm over such remarkable feats was strong within me.

The next day dawned wintry cold, but Chandi and I sallied forth
gaily.  After much vain hunting in Bhowanipur, outside Calcutta, we
arrived at the right house. The door held two iron rings, which I
sounded piercingly. Notwithstanding the clamor, a servant approached
with leisurely gait. His ironical smile implied that visitors,
despite their noise, were powerless to disturb the calmness of a
saint’s home.

Feeling the silent rebuke, my companion and I were thankful to be
invited into the parlor. Our long wait there caused uncomfortable
misgivings. India’s unwritten law for the truth seeker is patience;
a master may purposely make a test of one’s eagerness to meet him.
This psychological ruse is freely employed in the West by doctors
and dentists!

Finally summoned by the servant, Chandi and I entered a sleeping
apartment. The famous Sohong {FN6-1} Swami was seated on his bed.
The sight of his tremendous body affected us strangely. With bulging
eyes, we stood speechless. We had never before seen such a chest or
such football-like biceps. On an immense neck, the swami’s fierce
yet calm face was adorned with flowing locks, beard and moustache.
A hint of dovelike and tigerlike qualities shone in his dark eyes.
He was unclothed, save for a tiger skin about his muscular waist.

Finding our voices, my friend and I greeted the monk, expressing
our admiration for his prowess in the extraordinary feline arena.

“Will you not tell us, please, how it is possible to subdue with
bare fists the most ferocious of jungle beasts, the royal Bengals?”

“My sons, it is nothing to me to fight tigers. I could do it today
if necessary.” He gave a childlike laugh. “You look upon tigers as
tigers; I know them as pussycats.”

“Swamiji, I think I could impress my subconsciousness with the
thought that tigers are pussycats, but could I make tigers believe
it?”

“Of course strength also is necessary! One cannot expect victory
from a baby who imagines a tiger to be a house cat! Powerful hands
are my sufficient weapon.”

He asked us to follow him to the patio, where he struck the edge
of a wall. A brick crashed to the floor; the sky peered boldly
through the gaping lost tooth of the wall. I fairly staggered in
astonishment; he who can remove mortared bricks from a solid wall
with one blow, I thought, must surely be able to displace the teeth
of tigers!

“A number of men have physical power such as mine, but still lack
in cool confidence. Those who are bodily but not mentally stalwart
may find themselves fainting at mere sight of a wild beast bounding
freely in the jungle. The tiger in its natural ferocity and habitat
is vastly different from the opium-fed circus animal!

“Many a man with herculean strength has nonetheless been terrorized
into abject helplessness before the onslaught of a royal Bengal.
Thus the tiger has converted the man, in his own mind, to a state
as nerveless as the pussycat’s. It is possible for a man, owning a
fairly strong body and an immensely strong determination, to turn
the tables on the tiger, and force it to a conviction of pussycat
defenselessness. How often I have done just that!”

I was quite willing to believe that the titan before me was able to
perform the tiger-pussycat metamorphosis. He seemed in a didactic
mood; Chandi and I listened respectfully.

“Mind is the wielder of muscles. The force of a hammer blow depends
on the energy applied; the power expressed by a man’s bodily instrument
depends on his aggressive will and courage. The body is literally
manufactured and sustained by mind. Through pressure of instincts
from past lives, strengths or weaknesses percolate gradually into
human consciousness. They express as habits, which in turn ossify
into a desirable or an undesirable body. Outward frailty has
mental origin; in a vicious circle, the habit-bound body thwarts
the mind. If the master allows himself to be commanded by a servant,
the latter becomes autocratic; the mind is similarly enslaved by
submitting to bodily dictation.”

At our entreaty, the impressive swami consented to tell us something
of his own life.

“My earliest ambition was to fight tigers. My will was mighty, but
my body was feeble.”

An ejaculation of surprise broke from me. It appeared incredible
that this man, now “with Atlantean shoulders, fit to bear,” could
ever have known weakness.

“It was by indomitable persistency in thoughts of health and
strength that I overcame my handicap. I have every reason to extol
the compelling mental vigor which I found to be the real subduer
of royal Bengals.”

“Do you think, revered swami, that I could ever fight tigers?” This
was the first, and the last, time that the bizarre ambition ever
visited my mind!

“Yes.” He was smiling. “But there are many kinds of tigers; some
roam in jungles of human desires. No spiritual benefit accrues
by knocking beasts unconscious. Rather be victor over the inner
prowlers.”

“May we hear, sir, how you changed from a tamer of wild tigers to
a tamer of wild passions?”

The Tiger Swami fell into silence. Remoteness came into his gaze,
summoning visions of bygone years. I discerned his slight mental
struggle to decide whether to grant my request. Finally he smiled
in acquiescence.

“When my fame reached a zenith, it brought the intoxication of
pride.  I decided not only to fight tigers but to display them in
various tricks. My ambition was to force savage beasts to behave
like domesticated ones. I began to perform my feats publicly, with
gratifying success.

“One evening my father entered my room in pensive mood.

“‘Son, I have words of warning. I would save you from coming ills,
produced by the grinding wheels of cause and effect.’

“‘Are you a fatalist, Father? Should superstition be allowed to
discolor the powerful waters or my activities?’

“‘I am no fatalist, son. But I believe in the just law of retribution,
as taught in the holy scriptures. There is resentment against you
in the jungle family; sometime it may act to your cost.’

“‘Father, you astonish me! You well know what tigers are-beautiful
but merciless! Even immediately after an enormous meal of some
hapless creature, a tiger is fired with fresh lust at sight of new
prey. It may be a joyous gazelle, frisking over the jungle grass.
Capturing it and biting an opening in the soft throat, the malevolent
beast tastes only a little of the mutely crying blood, and goes
its wanton way.

“‘Tigers are the most contemptible of the jungle breed! Who knows?
my blows may inject some slight sanity of consideration into their
thick heads. I am headmaster in a forest finishing school, to teach
them gentle manners!

“‘Please, Father, think of me as tiger tamer and never as tiger
killer. How could my good actions bring ill upon me? I beg you not
to impose any command that I change my way of life.’”

Chandi and I were all attention, understanding the past dilemma.
In India a child does not lightly disobey his parents’ wishes.

“In stoic silence Father listened to my explanation. He followed
it with a disclosure which he uttered gravely.

“‘Son, you compel me to relate an ominous prediction from the lips
of a saint. He approached me yesterday as I sat on the veranda in
my daily meditation.

“’“Dear friend, I come with a message for your belligerent son. Let
him cease his savage activities. Otherwise, his next tiger-encounter
shall result in his severe wounds, followed by six months of deathly
sickness. He shall then forsake his former ways and become a monk.”’

“This tale did not impress me. I considered that Father had been
the credulous victim of a deluded fanatic.”

The Tiger Swami made this confession with an impatient gesture, as
though at some stupidity. Grimly silent for a long time, he seemed
oblivious of our presence. When he took up the dangling thread of
his narrative, it was suddenly, with subdued voice.

“Not long after Father’s warning, I visited the capital city of
Cooch Behar. The picturesque territory was new to me, and I expected
a restful change. As usual everywhere, a curious crowd followed me
on the streets. I would catch bits of whispered comment:

“‘This is the man who fights wild tigers.’

“‘Has he legs, or tree-trunks?’

“‘Look at his face! He must be an incarnation of the king of tigers
himself!’

“You know how village urchins function like final editions of a
newspaper! With what speed do the even-later speech-bulletins of
the women circulate from house to house! Within a few hours, the
whole city was in a state of excitement over my presence.

“I was relaxing quietly in the evening, when I heard the hoofbeats
of galloping horses. They stopped in front of my dwelling place.
In came a number of tall, turbaned policemen.

“I was taken aback. ‘All things are possible unto these creatures
of human law,’ I thought. ‘I wonder if they are going to take me to
task about matters utterly unknown to me.’ But the officers bowed
with unwonted courtesy.

“‘Honored Sir, we are sent to welcome you on behalf of the Prince
of Cooch Behar. He is pleased to invite you to his palace tomorrow
morning.’

“I speculated awhile on the prospect. For some obscure reason I
felt sharp regret at this interruption in my quiet trip. But the
suppliant manner of the policemen moved me; I agreed to go.

“I was bewildered the next day to be obsequiously escorted from my
door into a magnificent coach drawn by four horses. A servant held
an ornate umbrella to protect me from the scorching sunlight. I
enjoyed the pleasant ride through the city and its woodland outskirts.
The royal scion himself was at the palace door to welcome me. He
proffered his own gold-brocaded seat, smilingly placing himself in
a chair of simpler design.

“‘All this politeness is certainly going to cost me something!’ I
thought in mounting astonishment. The prince’s motive emerged after
a few casual remarks.

“‘My city is filled with the rumor that you can fight wild tigers
with nothing more than your naked hands. Is it a fact?’

“‘It is quite true.’

“‘I can scarcely believe it! You are a Calcutta Bengali, nurtured
on the white rice of city folk. Be frank, please; have you not been
fighting only spineless, opium-fed animals?’ His voice was loud
and sarcastic, tinged with provincial accent.

“I vouchsafed no reply to his insulting question.

“‘I challenge you to fight my newly-caught tiger, Raja Begum.
{FN6-2} If you can successfully resist him, bind him with a chain,
and leave his cage in a conscious state, you shall have this royal
Bengal! Several thousand rupees and many other gifts shall also be
bestowed. If you refuse to meet him in combat, I shall blazon your
name throughout the state as an impostor!’

“His insolent words struck me like a volley of bullets. I shot an
angry acceptance. Half risen from the chair in his excitement, the
prince sank back with a sadistic smile. I was reminded of the Roman
emperors who delighted in setting Christians in bestial arenas.

“‘The match will be set for a week hence. I regret that I cannot
give you permission to view the tiger in advance.’

“Whether the prince feared I might seek to hypnotize the beast, or
secretly feed him opium, I know not!

“I left the palace, noting with amusement that the royal umbrella
and panoplied coach were now missing.

“The following week I methodically prepared my mind and body for
the coming ordeal. Through my servant I learned of fantastic tales.
The saint’s direful prediction to my father had somehow got abroad,
enlarging as it ran. Many simple villagers believed that an evil
spirit, cursed by the gods, had reincarnated as a tiger which took
various demoniac forms at night, but remained a striped animal
during the day. This demon-tiger was supposed to be the one sent
to humble me.

“Another imaginative version was that animal prayers to Tiger
Heaven had achieved a response in the shape of Raja Begum. He was
to be the instrument to punish me-the audacious biped, so insulting
to the entire tiger species! A furless, fangless man daring
to challenge a claw-armed, sturdy-limbed tiger! The concentrated
venom of all humiliated tigers-the villagers declared-had gathered
momentum sufficient to operate hidden laws and bring about the fall
of the proud tiger tamer.

“My servant further apprized me that the prince was in his element
as manager of the bout between man and beast. He had supervised
the erection of a storm-proof pavilion, designed to accommodate
thousands.  Its center held Raja Begum in an enormous iron cage,
surrounded by an outer safety room. The captive emitted a ceaseless
series of blood-curdling roars. He was fed sparingly, to kindle a
wrathful appetite.  Perhaps the prince expected me to be the meal
of reward!

“Crowds from the city and suburbs bought tickets eagerly in response
to the beat of drums announcing the unique contest. The day of
battle saw hundreds turned away for lack of seats. Many men broke
through the tent openings, or crowded any space below the galleries.”

As the Tiger Swami’s story approached a climax, my excitement
mounted with it; Chandi also was raptly mute.

“Amidst piercing sound-explosions from Raja Begum, and the hubbub
of the somewhat terrified crowd, I quietly made my appearance. Scantily
clad around the waist, I was otherwise unprotected by clothing. I
opened the bolt on the door of the safety room and calmly locked
it behind me. The tiger sensed blood. Leaping with a thunderous
crash on his bars, he sent forth a fearsome welcome. The audience
was hushed with pitiful fear; I seemed a meek lamb before the raging
beast.

“In a trice I was within the cage; but as I slammed the door, Raja
Begum was headlong upon me. My right hand was desperately torn.
Human blood, the greatest treat a tiger can know, fell in appalling
streams.  The prophecy of the saint seemed about to be fulfilled.

“I rallied instantly from the shock of the first serious injury
I had ever received. Banishing the sight of my gory fingers by
thrusting them beneath my waist cloth, I swung my left arm in a
bone-cracking blow. The beast reeled back, swirled around the rear
of the cage, and sprang forward convulsively. My famous fistic
punishment rained on his head.

“But Raja Begum’s taste of blood had acted like the maddening first
sip of wine to a dipsomaniac long-deprived. Punctuated by deafening
roar, the brute’s assaults grew in fury. My inadequate defense
of only one hand left me vulnerable before claws and fangs. But I
dealt out dazing retribution. Mutually ensanguined, we struggled
as to the death. The cage was pandemonium, as blood splashed in
all directions, and blasts of pain and lethal lust came from the
bestial throat.

“‘Shoot him!’ ‘Kill the tiger!’ Shrieks arose from the audience.
So fast did man and beast move, that a guard’s bullet went amiss.
I mustered all my will force, bellowed fiercely, and landed a final
concussive blow. The tiger collapsed and lay quietly.

“Like a pussycat!” I interjected.

The swami laughed in hearty appreciation, then continued the
engrossing tale.

“Raja Begum was vanquished at last. His royal pride was further
humbled: with my lacerated hands, I audaciously forced open his
jaws.  For a dramatic moment, I held my head within the yawning
deathtrap. I looked around for a chain. Pulling one from a pile
on the floor, I bound the tiger by his neck to the cage bars. In
triumph I moved toward the door.

“But that fiend incarnate, Raja Begum, had stamina worthy of his
supposed demoniac origin. With an incredible lunge, he snapped
the chain and leaped on my back. My shoulder fast in his jaws, I
fell violently. But in a trice I had him pinned beneath me. Under
merciless blows, the treacherous animal sank into semiconsciousness.
This time I secured him more carefully. Slowly I left the cage.

“I found myself in a new uproar, this time one of delight. The crowd’s
cheer broke as though from a single gigantic throat. Disastrously
mauled, I had yet fulfilled the three conditions of the fight-stunning
the tiger, binding him with a chain, and leaving him without
requiring assistance for myself. In addition, I had so drastically
injured and frightened the aggressive beast that he had been content
to overlook the opportune prize of my head in his mouth!

“After my wounds were treated, I was honored and garlanded; hundreds of
gold pieces showered at my feet. The whole city entered a holiday
period. Endless discussions were heard on all sides about my
victory over one of the largest and most savage tigers ever seen.
Raja Begum was presented to me, as promised, but I felt no elation.
A spiritual change had entered my heart. It seemed that with my
final exit from the cage I had also closed the door on my worldly
ambitions.

“A woeful period followed. For six months I lay near death from
blood poisoning. As soon as I was well enough to leave Cooch Behar,
I returned to my native town.

“‘I know now that my teacher is the holy man who gave the wise
warning.’ I humbly made this confession to my father. ‘Oh, if I
could only find him!’ My longing was sincere, for one day the saint
arrived unheralded.

“‘Enough of tiger taming.’ He spoke with calm assurance. ‘Come with
me; I will teach you to subdue the beasts of ignorance roaming in
jungles of the human mind. You are used to an audience: let it be
a galaxy of angels, entertained by your thrilling mastery of yoga!’

“I was initiated into the spiritual path by my saintly guru. He
opened my soul-doors, rusty and resistant with long disuse. Hand
in hand, we soon set out for my training in the Himalayas.”

Chandi and I bowed at the swami’s feet, grateful for his vivid
outline of a life truly cyclonic. I felt amply repaid for the long
probationary wait in the cold parlor!

{FN6-1} SOHONG was his monastic name. He was popularly known as
the “Tiger Swami.”

{FN6-2} “Prince Princess”-so named to indicate that this beast
possessed the combined ferocity of tiger and tigress.




CHAPTER: 7

THE LEVITATING SAINT


“I saw a yogi remain in the air, several feet above the ground,
last night at a group meeting.” My friend, Upendra Mohun Chowdhury,
spoke impressively.

I gave him an enthusiastic smile. “Perhaps I can guess his name.
Was it Bhaduri Mahasaya, of Upper Circular Road?”

Upendra nodded, a little crestfallen not to be a news-bearer. My
inquisitiveness about saints was well-known among my friends; they
delighted in setting me on a fresh track.

“The yogi lives so close to my home that I often visit him.” My
words brought keen interest to Upendra’s face, and I made a further
confidence.

“I have seen him in remarkable feats. He has expertly mastered the
various PRANAYAMAS {FN7-1} of the ancient eightfold yoga outlined
by Patanjali. {FN7-2} Once Bhaduri Mahasaya performed the BHASTRIKA
PRANAYAMA before me with such amazing force that it seemed an actual
storm had arisen in the room! Then he extinguished the thundering
breath and remained motionless in a high state of superconsciousness.
{FN7-3} The aura of peace after the storm was vivid beyond forgetting.”

“I heard that the saint never leaves his home.” Upendra’s tone was
a trifle incredulous.

“Indeed it is true! He has lived indoors for the past twenty years.
He slightly relaxes his self-imposed rule at the times of our holy
festivals, when he goes as far as his front sidewalk! The beggars
gather there, because Saint Bhaduri is known for his tender heart.”

“How does he remain in the air, defying the law of gravitation?”

“A yogi’s body loses its grossness after use of certain PRANAYAMAS.
Then it will levitate or hop about like a leaping frog. Even
saints who do not practice a formal yoga {FN7-4} have been known
to levitate during a state of intense devotion to God.”

“I would like to know more of this sage. Do you attend his evening
meetings?” Upendra’s eyes were sparkling with curiosity.

“Yes, I go often. I am vastly entertained by the wit in his
wisdom.  Occasionally my prolonged laughter mars the solemnity of
his gatherings. The saint is not displeased, but his disciples look
daggers!”

On my way home from school that afternoon, I passed Bhaduri Mahasaya’s
cloister and decided on a visit. The yogi was inaccessible to the
general public. A lone disciple, occupying the ground floor, guarded
his master’s privacy. The student was something of a martinet; he
now inquired formally if I had an “engagement.” His guru put in an
appearance just in time to save me from summary ejection.

“Let Mukunda come when he will.” The sage’s eyes twinkled. “My rule
of seclusion is not for my own comfort, but for that of others.
Worldly people do not like the candor which shatters their delusions.
Saints are not only rare but disconcerting. Even in scripture, they
are often found embarrassing!”

I followed Bhaduri Mahasaya to his austere quarters on the top floor,
from which he seldom stirred. Masters often ignore the panorama
of the world’s ado, out of focus till centered in the ages. The
contemporaries of a sage are not alone those of the narrow present.

“Maharishi, {FN7-5} you are the first yogi I have known who always
stays indoors.”

“God plants his saints sometimes in unexpected soil, lest we think
we may reduce Him to a rule!”

The sage locked his vibrant body in the lotus posture. In his
seventies, he displayed no unpleasing signs of age or sedentary life.
Stalwart and straight, he was ideal in every respect. His face was
that of a RISHI, as described in the ancient texts. Noble-headed,
abundantly bearded, he always sat firmly upright, his quiet eyes
fixed on Omnipresence.

The saint and I entered the meditative state. After an hour, his
gentle voice roused me.

“You go often into the silence, but have you developed ANUBHAVA?”
{FN7-6} He was reminding me to love God more than meditation.  “Do
not mistake the technique for the Goal.”

He offered me some mangoes. With that good-humored wit that I found
so delightful in his grave nature, he remarked, “People in general
are more fond of JALA YOGA (union with food) than of DHYANA YOGA
(union with God).”

His yogic pun affected me uproariously.

“What a laugh you have!” An affectionate gleam came into his gaze.
His own face was always serious, yet touched with an ecstatic smile.
His large, lotus eyes held a hidden divine laughter.

“Those letters come from far-off America.” The sage indicated several
thick envelopes on a table. “I correspond with a few societies
there whose members are interested in yoga. They are discovering
India anew, with a better sense of direction than Columbus! I am
glad to help them. The knowledge of yoga is free to all who will
receive, like the ungarnishable daylight.

“What RISHIS perceived as essential for human salvation need not
be diluted for the West. Alike in soul though diverse in outer
experience, neither West nor East will flourish if some form of
disciplinary yoga be not practiced.”

The saint held me with his tranquil eyes. I did not realize that
his speech was a veiled prophetic guidance. It is only now, as I
write these words, that I understand the full meaning in the casual
intimations he often gave me that someday I would carry India’s
teachings to America.

[Illustration: BHADURI MAHASAYA, “The Levitating Saint” “Sir,”
I inquired, “why do you not write a book on yoga for the benefit
of the world?” “I am training disciples,” He replied. “They and
their students will be living volumes, proof against the natural
disintegrations of time and the unnatural interpretations of the
critics.”—see badhuri.jpg]

“Maharishi, I wish you would write a book on yoga for the benefit
of the world.”

“I am training disciples. They and their students will be living
volumes, proof against the natural disintegrations of time and the
unnatural interpretations of the critics.” Bhaduri’s wit put me
into another gale of laughter.

I remained alone with the yogi until his disciples arrived in the
evening. Bhaduri Mahasaya entered one of his inimitable discourses.
Like a peaceful flood, he swept away the mental debris of his listeners,
floating them Godward. His striking parables were expressed in a
flawless Bengali.

This evening Bhaduri expounded various philosophical points
connected with the life of Mirabai, a medieval Rajputani princess
who abandoned her court life to seek the company of sadhus. One
great-sannyasi refused to receive her because she was a woman; her
reply brought him humbly to her feet.

“Tell the master,” she had said, “that I did not know there was
any Male in the universe save God; are we all not females before
Him?” (A scriptural conception of the Lord as the only Positive
Creative Principle, His creation being naught but a passive MAYA.)

Mirabai composed many ecstatic songs which are still treasured in
India; I translate one of them here:

  “If by bathing daily God could be realized
  Sooner would I be a whale in the deep;
  If by eating roots and fruits He could be known
  Gladly would I choose the form of a goat;
  If the counting of rosaries uncovered Him
  I would say my prayers on mammoth beads;
  If bowing before stone images unveiled Him
  A flinty mountain I would humbly worship;
  If by drinking milk the Lord could be imbibed
  Many calves and children would know Him;
  If abandoning one’s wife would summon God
  Would not thousands be eunuchs?
  Mirabai knows that to find the Divine One
  The only indispensable is Love.”

Several students put rupees in Bhaduri’s slippers which lay by his
side as he sat in yoga posture. This respectful offering, customary
in India, indicates that the disciple places his material goods at
the guru’s feet. Grateful friends are only the Lord in disguise,
looking after His own.

“Master, you are wonderful!” A student, taking his leave, gazed
ardently at the patriarchal sage. “You have renounced riches and
comforts to seek God and teach us wisdom!” It was well-known that
Bhaduri Mahasaya had forsaken great family wealth in his early
childhood, when single-mindedly he entered the yogic path.

“You are reversing the case!” The saint’s face held a mild rebuke.
“I have left a few paltry rupees, a few petty pleasures, for a cosmic
empire of endless bliss. How then have I denied myself anything?
I know the joy of sharing the treasure. Is that a sacrifice? The
shortsighted worldly folk are verily the real renunciates! They
relinquish an unparalleled divine possession for a poor handful of
earthly toys!”

I chuckled over this paradoxical view of renunciation-one which
puts the cap of Croesus on any saintly beggar, whilst transforming
all proud millionaires into unconscious martyrs.

“The divine order arranges our future more wisely than any insurance
company.” The master’s concluding words were the realized creed
of his faith. “The world is full of uneasy believers in an outward
security.  Their bitter thoughts are like scars on their foreheads.
The One who gave us air and milk from our first breath knows how
to provide day by day for His devotees.”

I continued my after-school pilgrimages to the saint’s door. With
silent zeal he aided me to attain ANUBHAVA. One day he moved to
Ram Mohan Roy Road, away from the neighborhood of my Gurpar Road
home. His loving disciples had built him a new hermitage, known as
“Nagendra Math.” {FN7-7}

Although it throws me ahead of my story by a number of years, I
will recount here the last words given to me by Bhaduri Mahasaya.
Shortly before I embarked for the West, I sought him out and humbly
knelt for his farewell blessing:

“Son, go to America. Take the dignity of hoary India for your
shield.  Victory is written on your brow; the noble distant people
will well receive you.”

{FN7-1} Methods of controlling life-force through regulation of
breath.

{FN7-2} The foremost ancient exponent of yoga.

{FN7-3} French professors were the first in the West to be willing
to scientifically investigate the possibilities of the superconscious
mind. Professor Jules-Bois, member of the L’Ecole de Psychologie of
the Sorbonne, lectured in America in 1928; he told his audiences that
French scientists have accorded recognition to the superconsciousness,
“which is the exact opposite of Freud’s subconscious mind and is the
faculty which makes man really man and not just a super-animal.” M.
Jules-Bois explained that the awakening of the higher consciousness
“was not to be confused with Coueism or hypnotism. The existence
of a superconscious mind has long been recognized philosophically,
being in reality the Oversoul spoken of by Emerson, but only recently
has it been recognized scientifically.” The French scientist pointed
out that from the superconsciousness come inspiration, genius, moral
values.  “Belief in this is not mysticism though it recognized and
valued the qualities which mystics preached.”

{FN7-4} St. Theresa of Avila and other Christian saints were often
observed in a state of levitation.

{FN7-5} “Great sage.”

{FN7-6} Actual perception of God.

{FN7-7} The saint’s full name was Nagendranath Bhaduri. MATH means
hermitage or ASHRAM.




CHAPTER: 8

INDIA’S GREAT SCIENTIST, J.C. BOSE


“Jagadis Chandra Bose’s wireless inventions antedated those of
Marconi.”

Overhearing this provocative remark, I walked closer to a sidewalk
group of professors engaged in scientific discussion. If my motive
in joining them was racial pride, I regret it. I cannot deny my
keen interest in evidence that India can play a leading part in
physics, and not metaphysics alone.

“What do you mean, sir?”

The professor obligingly explained. “Bose was the first one to invent
a wireless coherer and an instrument for indicating the refraction
of electric waves. But the Indian scientist did not exploit his
inventions commercially. He soon turned his attention from the
inorganic to the organic world. His revolutionary discoveries as a
plant physiologist are outpacing even his radical achievements as
a physicist.”

I politely thanked my mentor. He added, “The great scientist is
one of my brother professors at Presidency College.”

I paid a visit the next day to the sage at his home, which was close
to mine on Gurpar Road. I had long admired him from a respectful
distance. The grave and retiring botanist greeted me graciously. He
was a handsome, robust man in his fifties, with thick hair, broad
forehead, and the abstracted eyes of a dreamer. The precision in
his tones revealed the lifelong scientific habit.

“I have recently returned from an expedition to scientific societies
of the West. Their members exhibited intense interest in delicate
instruments of my invention which demonstrate the indivisible unity
of all life. {FN8-1} The Bose crescograph has the enormity of ten
million magnifications. The microscope enlarges only a few thousand
times; yet it brought vital impetus to biological science. The
crescograph opens incalculable vistas.”

“You have done much, sir, to hasten the embrace of East and West
in the impersonal arms of science.”

“I was educated at Cambridge. How admirable is the Western method
of submitting all theory to scrupulous experimental verification!
That empirical procedure has gone hand in hand with the gift for
introspection which is my Eastern heritage. Together they have enabled
me to sunder the silences of natural realms long uncommunicative.
The telltale charts of my crescograph {FN8-2} are evidence for
the most skeptical that plants have a sensitive nervous system and
a varied emotional life. Love, hate, joy, fear, pleasure, pain,
excitability, stupor, and countless appropriate responses to stimuli
are as universal in plants as in animals.”

“The unique throb of life in all creation could seem only poetic
imagery before your advent, Professor! A saint I once knew would
never pluck flowers. ‘Shall I rob the rosebush of its pride in
beauty? Shall I cruelly affront its dignity by my rude divestment?’
His sympathetic words are verified literally through your discoveries!”

“The poet is intimate with truth, while the scientist approaches
awkwardly. Come someday to my laboratory and see the unequivocable
testimony of the crescograph.”

Gratefully I accepted the invitation, and took my departure. I
heard later that the botanist had left Presidency College, and was
planning a research center in Calcutta.

When the Bose Institute was opened, I attended the dedicatory
services. Enthusiastic hundreds strolled over the premises. I was
charmed with the artistry and spiritual symbolism of the new home
of science. Its front gate, I noted, was a centuried relic from
a distant shrine. Behind the lotus {FN8-3} fountain, a sculptured
female figure with a torch conveyed the Indian respect for woman
as the immortal light-bearer. The garden held a small temple
consecrated to the Noumenon beyond phenomena. Thought of the divine
incorporeity was suggested by absence of any altar-image.

[Illustration: Myself at Age six—see atsix.jpg]

[Illustration: JAGADIS CHANDRA BOSE, India’s great physicist,
botanist, and inventor of the Crescograph—see bose.jpg]

Bose’s speech on this great occasion might have issued from the
lips of one of the inspired ancient RISHIS.

“I dedicate today this Institute as not merely a laboratory but
a temple.” His reverent solemnity stole like an unseen cloak over
the crowded auditorium. “In the pursuit of my investigations I was
unconsciously led into the border region of physics and physiology.
To my amazement, I found boundary lines vanishing, and points
of contact emerging, between the realms of the living and the
non-living.  Inorganic matter was perceived as anything but inert;
it was athrill under the action of multitudinous forces.

“A universal reaction seemed to bring metal, plant and animal under
a common law. They all exhibited essentially the same phenomena
of fatigue and depression, with possibilities of recovery and of
exaltation, as well as the permanent irresponsiveness associated
with death. Filled with awe at this stupendous generalization, it
was with great hope that I announced my results before the Royal
Society—results demonstrated by experiments. But the physiologists
present advised me to confine myself to physical investigations, in
which my success had been assured, rather than encroach on their
preserves. I had unwittingly strayed into the domain of an unfamiliar
caste system and so offended its etiquette.

“An unconscious theological bias was also present, which confounds
ignorance with faith. It is often forgotten that He who surrounded
us with this ever-evolving mystery of creation has also implanted
in us the desire to question and understand. Through many years
of miscomprehension, I came to know that the life of a devotee of
science is inevitably filled with unending struggle. It is for him
to cast his life as an ardent offering-regarding gain and loss,
success and failure, as one.

“In time the leading scientific societies of the world accepted my
theories and results, and recognized the importance of the Indian
contribution to science. {FN8-4} Can anything small or circumscribed
ever satisfy the mind of India? By a continuous living tradition,
and a vital power of rejuvenescence, this land has readjusted itself
through unnumbered transformations. Indians have always arisen who,
discarding the immediate and absorbing prize of the hour, have
sought for the realization of the highest ideals in life-not through
passive renunciation, but through active struggle. The weakling
who has refused the conflict, acquiring nothing, has had nothing
to renounce.  He alone who has striven and won can enrich the world
by bestowing the fruits of his victorious experience.

“The work already carried out in the Bose laboratory on the
response of matter, and the unexpected revelations in plant life,
have opened out very extended regions of inquiry in physics, in
physiology, in medicine, in agriculture, and even in psychology.
Problems hitherto regarded as insoluble have now been brought within
the sphere of experimental investigation.

“But high success is not to be obtained without rigid exactitude.
Hence the long battery of super-sensitive instruments and apparatus
of my design, which stand before you today in their cases in the
entrance hall. They tell you of the protracted efforts to get behind
the deceptive seeming into the reality that remains unseen, of the
continuous toil and persistence and resourcefulness called forth
to overcome human limitations. All creative scientists know that
the true laboratory is the mind, where behind illusions they uncover
the laws of truth.

“The lectures given here will not be mere repetitions of second-hand
knowledge. They will announce new discoveries, demonstrated for
the first time in these halls. Through regular publication of the
work of the Institute, these Indian contributions will reach the
whole world.  They will become public property. No patents will
ever be taken. The spirit of our national culture demands that we
should forever be free from the desecration of utilizing knowledge
only for personal gain.

“It is my further wish that the facilities of this Institute be
available, so far as possible, to workers from all countries. In
this I am attempting to carry on the traditions of my country. So
far back as twenty-five centuries, India welcomed to its ancient
universities, at Nalanda and Taxila, scholars from all parts of
the world.

“Although science is neither of the East nor of the West but rather
international in its universality, yet India is specially fitted to
make great contributions. {FN8-5} The burning Indian imagination,
which can extort new order out of a mass of apparently contradictory
facts, is held in check by the habit of concentration. This restraint
confers the power to hold the mind to the pursuit of truth with an
infinite patience.”

Tears stood in my eyes at the scientist’s concluding words. Is
“patience” not indeed a synonym of India, confounding Time and the
historians alike?

I visited the research center again, soon after the day of opening.
The great botanist, mindful of his promise, took me to his quiet
laboratory.

“I will attach the crescograph to this fern; the magnification is
tremendous. If a snail’s crawl were enlarged in the same proportion,
the creature would appear to be traveling like an express train!”

My gaze was fixed eagerly on the screen which reflected the magnified
fern-shadow. Minute life-movements were now clearly perceptible;
the plant was growing very slowly before my fascinated eyes. The
scientist touched the tip of the fern with a small metal bar. The
developing pantomime came to an abrupt halt, resuming the eloquent
rhythms as soon as the rod was withdrawn.

“You saw how any slight outside interference is detrimental to the
sensitive tissues,” Bose remarked. “Watch; I will now administer
chloroform, and then give an antidote.”

The effect of the chloroform discontinued all growth; the antidote
was revivifying. The evolutionary gestures on the screen held me
more raptly than a “movie” plot. My companion (here in the role
of villain) thrust a sharp instrument through a part of the fern;
pain was indicated by spasmodic flutters. When he passed a razor
partially through the stem, the shadow was violently agitated, then
stilled itself with the final punctuation of death.

“By first chloroforming a huge tree, I achieved a successful
transplantation. Usually, such monarchs of the forest die very
quickly after being moved.” Jagadis smiled happily as he recounted
the life-saving maneuver. “Graphs of my delicate apparatus have
proved that trees possess a circulatory system; their sap movements
correspond to the blood pressure of animal bodies. The ascent of
sap is not explicable on the mechanical grounds ordinarily advanced,
such as capillary attraction. The phenomenon has been solved through
the crescograph as the activity of living cells. Peristaltic waves
issue from a cylindrical tube which extends down a tree and serves
as an actual heart! The more deeply we perceive, the more striking
becomes the evidence that a uniform plan links every form in manifold
nature.”

The great scientist pointed to another Bose instrument.

“I will show you experiments on a piece of tin. The life-force in
metals responds adversely or beneficially to stimuli. Ink markings
will register the various reactions.”

Deeply engrossed, I watched the graph which recorded the characteristic
waves of atomic structure. When the professor applied chloroform
to the tin, the vibratory writings stopped. They recommenced as
the metal slowly regained its normal state. My companion dispensed
a poisonous chemical. Simultaneous with the quivering end of the
tin, the needle dramatically wrote on the chart a death-notice.

“Bose instruments have demonstrated that metals, such as the steel
used in scissors and machinery, are subject to fatigue, and regain
efficiency by periodic rest. The life-pulse in metals is seriously
harmed or even extinguished through the application of electric
currents or heavy pressure.”

I looked around the room at the numerous inventions, eloquent
testimony of a tireless ingenuity.

“Sir, it is lamentable that mass agricultural development is
not speeded by fuller use of your marvelous mechanisms. Would it
not be easily possible to employ some of them in quick laboratory
experiments to indicate the influence of various types of fertilizers
on plant growth?”

“You are right. Countless uses of Bose instruments will be made
by future generations. The scientist seldom knows contemporaneous
reward; it is enough to possess the joy of creative service.”

With expressions of unreserved gratitude to the indefatigable sage,
I took my leave. “Can the astonishing fertility of his genius ever
be exhausted?” I thought.

No diminution came with the years. Inventing an intricate instrument,
the “Resonant Cardiograph,” Bose then pursued extensive researches
on innumerable Indian plants. An enormous unsuspected pharmacopoeia
of useful drugs was revealed. The cardiograph is constructed with
an unerring accuracy by which a one-hundredth part of a second
is indicated on a graph. Resonant records measure infinitesimal
pulsations in plant, animal and human structure. The great botanist
predicted that use of his cardiograph will lead to vivisection on
plants instead of animals.

“Side by side recordings of the effects of a medicine given
simultaneously to a plant and an animal have shown astounding
unanimity in result,” he pointed out. “Everything in man has been
foreshadowed in the plant. Experimentation on vegetation will
contribute to lessening of human suffering.”

Years later Bose’s pioneer plant findings were substantiated by other
scientists. Work done in 1938 at Columbia University was reported
by THE NEW YORK TIMES as follows:

It has been determined within the past few years that when the
nerves transmit messages between the brain and other parts of the
body, tiny electrical impulses are being generated. These impulses
have been measured by delicate galvanometers and magnified millions
of times by modern amplifying apparatus. Until now no satisfactory
method had been found to study the passages of the impulses along
the nerve fibers in living animals or man because of the great
speed with which these impulses travel.

Drs. K. S. Cole and H. J. Curtis reported having discovered that the
long single cells of the fresh-water plant nitella, used frequently
in goldfish bowls, are virtually identical with those of single
nerve fibers. Furthermore, they found that nitella fibers, on being
excited, propagate electrical waves that are similar in every way,
except velocity, to those of the nerve fibers in animals and man.
The electrical nerve impulses in the plant were found to be much
slower than those in animals. This discovery was therefore seized
upon by the Columbia workers as a means for taking slow motion
pictures of the passage of the electrical impulses in nerves.

The nitella plant thus may become a sort of Rosetta stone for
deciphering the closely guarded secrets close to the very borderland
of mind and matter.

The poet Rabindranath Tagore was a stalwart friend of India’s
idealistic scientist. To him, the sweet Bengali singer addressed
the following lines: {FN8-6}

  O Hermit, call thou in the authentic words
  Of that old hymn called SAMA; “Rise! Awake!”
  Call to the man who boasts his SHASTRIC lore
  From vain pedantic wranglings profitless,
  Call to that foolish braggart to come forth
  Out on the face of nature, this broad earth,
  Send forth this call unto thy scholar band;
  Together round thy sacrifice of fire
  Let them all gather. So may our India,
  Our ancient land unto herself return
  O once again return to steadfast work,
  To duty and devotion, to her trance
  Of earnest meditation; let her sit
  Once more unruffled, greedless, strifeless, pure,
  O once again upon her lofty seat
  And platform, teacher of all lands.

{FN8-1} “All science is transcendental or else passes away. Botany
is now acquiring the right theory-the avatars of Brahma will
presently be the textbooks of natural history.”-EMERSON.

{FN8-2} From the Latin root, CRESCERE, to increase. For his
crescograph and other inventions, Bose was knighted in 1917.

{FN8-3} The lotus flower is an ancient divine symbol in India; its
unfolding petals suggest the expansion of the soul; the growth of
its pure beauty from the mud of its origin holds a benign spiritual
promise.

{FN8-4} “At present, only the sheerest accident brings India into
the purview of the American college student. Eight universities
(Harvard, Yale, Columbia, Princeton, Johns Hopkins, Pennsylvania,
Chicago, and California) have chairs of Indology or Sanskrit,
but India is virtually unrepresented in departments of history,
philosophy, fine arts, political science, sociology, or any of
the other departments of intellectual experience in which, as we
have seen, India has made great contributions. . . . We believe,
consequently, that no department of study, particularly in the
humanities, in any major university can be fully equipped without
a properly trained specialist in the Indic phases of its discipline.
We believe, too, that every college which aims to prepare its
graduates for intelligent work in the world which is to be theirs
to live in, must have on its staff a scholar competent in the
civilization of India.”-Extracts from an article by Professor W.
Norman Brown of the University of Pennsylvania which appeared in
the May, 1939, issue of the BULLETIN of the American Council of
Learned Societies, 907 15th St., Washington, D. C., 25 cents copy.
This issue (#28) contains over 100 pages of a “Basic Bibliography
for Indic Studies.”

{FN8-5} The atomic structure of matter was well-known to the ancient
Hindus. One of the six systems of Indian philosophy is VAISESIKA,
from the Sanskrit root VISESAS, “atomic individuality.” One of the
foremost VAISESIKA expounders was Aulukya, also called Kanada, “the
atom-eater,” born about 2800 years ago.

In an article in EAST-WEST, April, 1934, a summary of VAISESIKA
scientific knowledge was given as follows: “Though the modern
‘atomic theory’ is generally considered a new advance of science,
it was brilliantly expounded long ago by Kanada, ‘the atom-eater.’
The Sanskrit ANUS can be properly translated as ‘atom’ in the latter’s
literal Greek sense of ‘uncut’ or indivisible. Other scientific
expositions of VAISESIKA treatises of the B.C. era include (1) the
movement of needles toward magnets, (2) the circulation of water
in plants, (3) AKASH or ether, inert and structureless, as a basis
for transmitting subtle forces, (4) the solar fire as the cause of
all other forms of heat, (5) heat as the cause of molecular change,
(6) the law of gravitation as caused by the quality that inheres in
earth-atoms to give them their attractive power or downward pull,
(7) the kinetic nature of all energy; causation as always rooted
in an expenditure of energy or a redistribution of motion, (8)
universal dissolution through the disintegration of atoms, (9)
the radiation of heat and light rays, infinitely small particles,
darting forth in all directions with inconceivable speed (the modern
‘cosmic rays’ theory), (10) the relativity of time and space.

“VAISESIKA assigned the origin of the world to atoms, eternal in
their nature, i.e., their ultimate peculiarities. These atoms were
regarded as possessing an incessant vibratory motion. . . . The
recent discovery that an atom is a miniature solar system would be
no news to the old VAISESIKA philosophers, who also reduced time to
its furthest mathematical concept by describing the smallest unit
of time (KALA) as the period taken by an atom to traverse its own
unit of space.”

{FN8-6} Translated from the Bengali of Rabindranath Tagore, by
Manmohan Ghosh, in VISWA-BHARATI.




CHAPTER: 9

THE BLISSFUL DEVOTEE AND HIS COSMIC ROMANCE


“Little sir, please be seated. I am talking to my Divine Mother.”

Silently I had entered the room in great awe. The angelic
appearance of Master Mahasaya fairly dazzled me. With silky white
beard and large lustrous eyes, he seemed an incarnation of purity.
His upraised chin and folded hands apprized me that my first visit
had disturbed him in the midst of his devotions.

His simple words of greeting produced the most violent effect my
nature had so far experienced. The bitter separation of my mother’s
death I had thought the measure of all anguish. Now an agony at
separation from my Divine Mother was an indescribable torture of
the spirit. I fell moaning to the floor.

“Little sir, quiet yourself!” The saint was sympathetically
distressed.

Abandoned in some oceanic desolation, I clutched his feet as the
sole raft of my rescue.

“Holy sir, thy intercession! Ask Divine Mother if I find any favor
in Her sight!”

This promise is one not easily bestowed; the master was constrained
to silence.

Beyond reach of doubt, I was convinced that Master Mahasaya was in
intimate converse with the Universal Mother. It was deep humiliation
to realize that my eyes were blind to Her who even at this moment
was perceptible to the faultless gaze of the saint. Shamelessly
gripping his feet, deaf to his gentle remonstrances, I besought
him again and again for his intervening grace.

“I will make your plea to the Beloved.” The master’s capitulation
came with a slow, compassionate smile.

What power in those few words, that my being should know release
from its stormy exile?

“Sir, remember your pledge! I shall return soon for Her message!”
Joyful anticipation rang in my voice that only a moment ago had
been sobbing in sorrow.

Descending the long stairway, I was overwhelmed by memories. This
house at 50 Amherst Street, now the residence of Master Mahasaya,
had once been my family home, scene of my mother’s death. Here
my human heart had broken for the vanished mother; and here today
my spirit had been as though crucified by absence of the Divine
Mother. Hallowed walls, silent witness of my grievous hurts and
final healing!

My steps were eager as I returned to my Gurpar Road home. Seeking
the seclusion of my small attic, I remained in meditation until
ten o’clock. The darkness of the warm Indian night was suddenly
lit with a wondrous vision.

Haloed in splendor, the Divine Mother stood before me. Her face,
tenderly smiling, was beauty itself.

“Always have I loved thee! Ever shall I love thee!”

The celestial tones still ringing in the air, She disappeared.

The sun on the following morning had hardly risen to an angle of
decorum when I paid my second visit to Master Mahasaya. Climbing
the staircase in the house of poignant memories, I reached his
fourth-floor room. The knob of the closed door was wrapped around
with a cloth; a hint, I felt, that the saint desired privacy. As
I stood irresolutely on the landing, the door was opened by the
master’s welcoming hand. I knelt at his holy feet. In a playful
mood, I wore a solemn mask over my face, hiding the divine elation.

“Sir, I have come-very early, I confess!-for your message. Did the
Beloved Mother say anything about me?”

“Mischievous little sir!”

Not another remark would he make. Apparently my assumed gravity
was unimpressive.

“Why so mysterious, so evasive? Do saints never speak plainly?”
Perhaps I was a little provoked.

“Must you test me?” His calm eyes were full of understanding. “Could
I add a single word this morning to the assurance you received last
night at ten o’clock from the Beautiful Mother Herself?”

Master Mahasaya possessed control over the flood-gates of my soul:
again I plunged prostrate at his feet. But this time my tears welled
from a bliss, and not a pain, past bearing.

“Think you that your devotion did not touch the Infinite Mercy?
The Motherhood of God, that you have worshiped in forms both human
and divine, could never fail to answer your forsaken cry.”

Who was this simple saint, whose least request to the Universal Spirit
met with sweet acquiescence? His role in the world was humble, as
befitted the greatest man of humility I ever knew. In this Amherst
Street house, Master Mahasaya {FN9-1} conducted a small high school
for boys. No words of chastisement passed his lips; no rule and
ferule maintained his discipline. Higher mathematics indeed were
taught in these modest classrooms, and a chemistry of love absent
from the textbooks. He spread his wisdom by spiritual contagion
rather than impermeable precept. Consumed by an unsophisticated
passion for the Divine Mother, the saint no more demanded the
outward forms of respect than a child.

“I am not your guru; he shall come a little later,” he told me.
“Through his guidance, your experiences of the Divine in terms of
love and devotion shall be translated into his terms of fathomless
wisdom.”

Every late afternoon, I betook myself to Amherst Street. I
sought Master Mahasaya’s divine cup, so full that its drops daily
overflowed on my being. Never before had I bowed in utter reverence;
now I felt it an immeasurable privilege even to tread the same
ground which Master Mahasaya sanctified.

“Sir, please wear this champak garland I have fashioned especially
for you.” I arrived one evening, holding my chain of flowers. But
shyly he drew away, repeatedly refusing the honor. Perceiving my
hurt, he finally smiled consent.

“Since we are both devotees of the Mother, you may put the garland
on this bodily temple, as offering to Her who dwells within.” His
vast nature lacked space in which any egotistical consideration
could gain foothold.

[Illustration: Two Brothers of Therese Neumann, I stand with them
in Konnersreuth, Bavaria.—see nbrothers.jpg]

[Illustration: Master Mahasaya, Ever engrossed in his blissful
cosmic romance.—see mmahasaya.jpg]

“Let us go tomorrow to the Dakshineswar Temple, forever hallowed
by my guru.” Master Mahasaya was a disciple of a Christlike master,
Sri Ramakrishna Paramhansa.

The four-mile journey on the following morning was taken by boat
on the Ganges. We entered the nine-domed Temple of Kali, where the
figures of the Divine Mother and Shiva rest on a burnished silver
lotus, its thousand petals meticulously chiseled. Master Mahasaya
beamed in enchantment. He was engaged in his inexhaustible romance
with the Beloved. As he chanted Her name, my enraptured heart seemed
shattered into a thousand pieces.

We strolled later through the sacred precincts, halting in a
tamarisk grove. The manna characteristically exuded by this tree
was symbolic of the heavenly food Master Mahasaya was bestowing.
His divine invocations continued. I sat rigidly motionless on the
grass amid the pink feathery tamarisk flowers. Temporarily absent
from the body, I soared in a supernal visit.

This was the first of many pilgrimages to Dakshineswar with the holy
teacher. From him I learned the sweetness of God in the aspect of
Mother, or Divine Mercy. The childlike saint found little appeal in
the Father aspect, or Divine Justice. Stern, exacting, mathematical
judgment was alien to his gentle nature.

“He can serve as an earthly prototype for the very angels of
heaven!” I thought fondly, watching him one day at his prayers.
Without a breath of censure or criticism, he surveyed the world
with eyes long familiar with the Primal Purity. His body, mind,
speech, and actions were effortlessly harmonized with his soul’s
simplicity.

“My Master told me so.” Shrinking from personal assertion, the
saint ended any sage counsel with this invariable tribute. So deep
was his identity with Sri Ramakrishna that Master Mahasaya no longer
considered his thoughts as his own.

Hand in hand, the saint and I walked one evening on the block of his
school. My joy was dimmed by the arrival of a conceited acquaintance
who burdened us with a lengthy discourse.

“I see this man doesn’t please you.” The saint’s whisper to me was
unheard by the egotist, spellbound by his own monologue. “I have
spoken to Divine Mother about it; She realizes our sad predicament.
As soon as we get to yonder red house, She has promised to remind
him of more urgent business.”

My eyes were glued to the site of salvation. Reaching its red gate,
the man unaccountably turned and departed, neither finishing his
sentence nor saying good-by. The assaulted air was comforted with
peace.

Another day found me walking alone near the Howrah railway station.
I stood for a moment by a temple, silently criticizing a small group
of men with drum and cymbals who were violently reciting a chant.

“How undevotionally they use the Lord’s divine name in mechanical
repetition,” I reflected. My gaze was astonished by the rapid
approach of Master Mahasaya. “Sir, how come you here?”

The saint, ignoring my question, answered my thought. “Isn’t it
true, little sir, that the Beloved’s name sounds sweet from all
lips, ignorant or wise?” He passed his arm around me affectionately;
I found myself carried on his magic carpet to the Merciful Presence.

“Would you like to see some bioscopes?” This question one afternoon
from Master Mahasaya was mystifying; the term was then used in India
to signify motion pictures. I agreed, glad to be in his company in
any circumstances. A brisk walk brought us to the garden fronting
Calcutta University. My companion indicated a bench near the GOLDIGHI
or pond.

“Let us sit here for a few minutes. My Master always asked me
to meditate whenever I saw an expanse of water. Here its placidity
reminds us of the vast calmness of God. As all things can be
reflected in water, so the whole universe is mirrored in the lake
of the Cosmic Mind. So my GURUDEVA often said.”

Soon we entered a university hall where a lecture was in progress.
It proved abysmally dull, though varied occasionally by lantern
slide illustrations, equally uninteresting.

“So this is the kind of bioscope the master wanted me to see!” My
thought was impatient, yet I would not hurt the saint by revealing
boredom in my face. But he leaned toward me confidentially.

“I see, little sir, that you don’t like this bioscope. I have
mentioned it to Divine Mother; She is in full sympathy with us
both.  She tells me that the electric lights will now go out, and
won’t be relit until we have a chance to leave the room.”

As his whisper ended, the hall was plunged into darkness. The
professor’s strident voice was stilled in astonishment, then remarked,
“The electrical system of this hall appears to be defective.” By
this time, Master Mahasaya and I were safely across the threshold.
Glancing back from the corridor, I saw that the scene of our
martyrdom had again become illuminated.

“Little sir, you were disappointed in that bioscope, {FN9-2} but I
think you will like a different one.” The saint and I were standing
on the sidewalk in front of the university building. He gently
slapped my chest over the heart.

A transforming silence ensued. Just as the modern “talkies” become
inaudible motion pictures when the sound apparatus goes out of
order, so the Divine Hand, by some strange miracle, stifled the
earthly bustle. The pedestrians as well as the passing trolley cars,
automobiles, bullock carts, and iron-wheeled hackney carriages were
all in noiseless transit. As though possessing an omnipresent eye,
I beheld the scenes which were behind me, and to each side, as
easily as those in front. The whole spectacle of activity in that
small section of Calcutta passed before me without a sound. Like
a glow of fire dimly seen beneath a thin coat of ashes, a mellow
luminescence permeated the panoramic view.

My own body seemed nothing more than one of the many shadows,
though it was motionless, while the others flitted mutely to and
fro. Several boys, friends of mine, approached and passed on; though
they had looked directly at me, it was without recognition.

The unique pantomime brought me an inexpressible ecstasy. I drank
deep from some blissful fount. Suddenly my chest received another
soft blow from Master Mahasaya. The pandemonium of the world burst
upon my unwilling ears. I staggered, as though harshly awakened
from a gossamer dream. The transcendental wine removed beyond my
reach.

“Little sir, I see you found the second bioscope to your liking.”
The saint was smiling; I started to drop in gratitude on the ground
before him. “You can’t do that to me now; you know God is in your
temple also! I won’t let Divine Mother touch my feet through your
hands!”

If anyone observed the unpretentious master and myself as we walked
away from the crowded pavement, the onlooker surely suspected
us of intoxication. I felt that the falling shades of evening
were sympathetically drunk with God. When darkness recovered from
its nightly swoon, I faced the new morning bereft of my ecstatic
mood. But ever enshrined in memory is the seraphic son of Divine
Mother-Master Mahasaya!

Trying with poor words to do justice to his benignity, I wonder if
Master Mahasaya, and others among the deep-visioned saints whose
paths crossed mine, knew that years later, in a Western land,
I would be writing about their lives as divine devotees. Their
foreknowledge would not surprise me nor, I hope, my readers, who
have come thus far with me.

{FN9-1} These are respectful titles by which he was customarily
addressed. His name was Mahendra Nath Gupta; he signed his literary
works simply “M.”

{FN9-2} The Oxford English Dictionary gives, as rare, this definition
of BIOSCOPE: A view of life; that which gives such a view.

Master Mahasaya’s choice of a word was, then, peculiarly justified.




CHAPTER: 10

I MEET MY MASTER, SRI YUKTESWAR


“Faith in God can produce any miracle except one-passing an
examination without study.” Distastefully I closed the book I had
picked up in an idle moment.

“The writer’s exception shows his complete lack of faith,” I thought.
“Poor chap, he has great respect for the midnight oil!”

My promise to Father had been that I would complete my high school
studies. I cannot pretend to diligence. The passing months found me
less frequently in the classroom than in secluded spots along the
Calcutta bathing GHATS. The adjoining crematory grounds, especially
gruesome at night, are considered highly attractive by the yogi.
He who would find the Deathless Essence must not be dismayed by a
few unadorned skulls. Human inadequacy becomes clear in the gloomy
abode of miscellaneous bones. My midnight vigils were thus of a
different nature from the scholar’s.

The week of final examinations at the Hindu High School was fast
approaching. This interrogatory period, like the sepulchral haunts,
inspires a well-known terror. My mind was nevertheless at peace.
Braving the ghouls, I was exhuming a knowledge not found in lecture
halls. But it lacked the art of Swami Pranabananda, who easily
appeared in two places at one time. My educational dilemma was
plainly a matter for the Infinite Ingenuity. This was my reasoning,
though to many it seems illogic. The devotee’s irrationality springs
from a thousand inexplicable demonstrations of God’s instancy in
trouble.

“Hello, Mukunda! I catch hardly a glimpse of you these days!” A
classmate accosted me one afternoon on Gurpar Road.

“Hello, Nantu! My invisibility at school has actually placed me
there in a decidedly awkward position.” I unburdened myself under
his friendly gaze.

Nantu, who was a brilliant student, laughed heartily; my predicament
was not without a comic aspect.

“You are utterly unprepared for the finals! I suppose it is up to
me to help you!”

The simple words conveyed divine promise to my ears; with alacrity
I visited my friend’s home. He kindly outlined the solutions to
various problems he considered likely to be set by the instructors.

“These questions are the bait which will catch many trusting boys
in the examination trap. Remember my answers, and you will escape
without injury.”

The night was far gone when I departed. Bursting with unseasoned
erudition, I devoutly prayed it would remain for the next few
critical days. Nantu had coached me in my various subjects but,
under press of time, had forgotten my course in Sanskrit. Fervently
I reminded God of the oversight.

I set out on a short walk the next morning, assimilating my new
knowledge to the rhythm of swinging footsteps. As I took a short
cut through the weeds of a corner lot, my eye fell on a few loose
printed sheets. A triumphant pounce proved them to be Sanskrit verse.
I sought out a pundit for aid in my stumbling interpretation. His
rich voice filled the air with the edgeless, honeyed beauty of the
ancient tongue. {FN10-1}

“These exceptional stanzas cannot possibly be of aid in your Sanskrit
test.” The scholar dismissed them skeptically.

But familiarity with that particular poem enabled me on the following
day to pass the Sanskrit examination. Through the discerning help
Nantu had given, I also attained the minimum grade for success in
all my other subjects.

Father was pleased that I had kept my word and concluded my secondary
school course. My gratitude sped to the Lord, whose sole guidance
I perceived in my visit to Nantu and my walk by the unhabitual route
of the debris-filled lot. Playfully He had given a dual expression
to His timely design for my rescue.

I came across the discarded book whose author had denied God
precedence in the examination halls. I could not restrain a chuckle
at my own silent comment:

“It would only add to this fellow’s confusion, if I were to tell
him that divine meditation among the cadavers is a short cut to a
high school diploma!”

In my new dignity, I was now openly planning to leave home. Together
with a young friend, Jitendra Mazumdar, {FN10-2} I decided to join a
Mahamandal hermitage in Benares, and receive its spiritual discipline.

A desolation fell over me one morning at thought of separation from
my family. Since Mother’s death, my affection had grown especially
tender for my two younger brothers, Sananda and Bishnu. I rushed
to my retreat, the little attic which had witnessed so many scenes
in my turbulent SADHANA. {FN10-3} After a two-hour flood of tears,
I felt singularly transformed, as by some alchemical cleanser. All
attachment {FN10-4} disappeared; my resolution to seek God as the
Friend of friends set like granite within me. I quickly completed
my travel preparations.

“I make one last plea.” Father was distressed as I stood before him
for final blessing. “Do not forsake me and your grieving brothers
and sisters.”

“Revered Father, how can I tell my love for you! But even greater
is my love for the Heavenly Father, who has given me the gift of
a perfect father on earth. Let me go, that I someday return with
a more divine understanding.”

With reluctant parental consent, I set out to join Jitendra, already
in Benares at the hermitage. On my arrival the young head swami,
Dyananda, greeted me cordially. Tall and thin, of thoughtful mien,
he impressed me favorably. His fair face had a Buddhalike composure.

I was pleased that my new home possessed an attic, where I managed
to spend the dawn and morning hours. The ashram members, knowing
little of meditation practices, thought I should employ my whole
time in organizational duties. They gave me praise for my afternoon
work in their office.

“Don’t try to catch God so soon!” This ridicule from a fellow
resident accompanied one of my early departures toward the attic. I
went to Dyananda, busy in his small sanctum overlooking the Ganges.

“Swamiji, {FN10-5} I don’t understand what is required of me here.
I am seeking direct perception of God. Without Him, I cannot be
satisfied with affiliation or creed or performance of good works.”

The orange-robed ecclesiastic gave me an affectionate pat. Staging
a mock rebuke, he admonished a few near-by disciples. “Don’t bother
Mukunda. He will learn our ways.”

I politely concealed my doubt. The students left the room, not overly
bent with their chastisement. Dyananda had further words for me.

“Mukunda, I see your father is regularly sending you money. Please
return it to him; you require none here. A second injunction for
your discipline concerns food. Even when you feel hunger, don’t
mention it.”

Whether famishment gleamed in my eye, I knew not. That I was hungry,
I knew only too well. The invariable hour for the first hermitage
meal was twelve noon. I had been accustomed in my own home to a
large breakfast at nine o’clock.

The three-hour gap became daily more interminable. Gone were the
Calcutta years when I could rebuke the cook for a ten-minute delay.
Now I tried to control my appetite; one day I undertook a twenty-four
hour fast. With double zest I awaited the following midday.

“Dyanandaji’s train is late; we are not going to eat until he
arrives.” Jitendra brought me this devastating news. As gesture
of welcome to the swami, who had been absent for two weeks, many
delicacies were in readiness. An appetizing aroma filled the air.
Nothing else offering, what else could be swallowed except pride
over yesterday’s achievement of a fast?

“Lord hasten the train!” The Heavenly Provider, I thought, was hardly
included in the interdiction with which Dyananda had silenced me.
Divine Attention was elsewhere, however; the plodding clock covered
the hours. Darkness was descending as our leader entered the door.
My greeting was one of unfeigned joy.

“Dyanandaji will bathe and meditate before we can serve food.”
Jitendra approached me again as a bird of ill omen.

I was in near-collapse. My young stomach, new to deprivation,
protested with gnawing vigor. Pictures I had seen of famine victims
passed wraithlike before me.

“The next Benares death from starvation is due at once in this
hermitage,” I thought. Impending doom averted at nine o’clock.
Ambrosial summons! In memory that meal is vivid as one of life’s
perfect hours.

Intense absorption yet permitted me to observe that Dyananda ate
absent-mindedly. He was apparently above my gross pleasures.

“Swamiji, weren’t you hungry?” Happily surfeited, I was alone with
the leader in his study.

“O yes! I have spent the last four days without food or drink.
I never eat on trains, filled with the heterogenous vibrations of
worldly people. Strictly I observe the SHASTRIC {FN10-6} rules for
monks of my particular order.

“Certain problems of our organizational work lie on my mind.
Tonight at home I neglected my dinner. What’s the hurry? Tomorrow
I’ll make it a point to have a proper meal.” He laughed merrily.

Shame spread within me like a suffocation. But the past day of my
torture was not easily forgotten; I ventured a further remark.

“Swamiji, I am puzzled. Following your instruction, suppose I never
asked for food, and nobody gives me any. I should starve to death.”

“Die then!” This alarming counsel split the air. “Die if you must
Mukunda! Never admit that you live by the power of food and not by
the power of God! He who has created every form of nourishment, He
who has bestowed appetite, will certainly see that His devotee is
sustained!  Do not imagine that rice maintains you, or that money
or men support you! Could they aid if the Lord withdraws your
life-breath? They are His indirect instruments merely. Is it by
any skill of yours that food digests in your stomach? Use the sword
of your discrimination, Mukunda! Cut through the chains of agency
and perceive the Single Cause!”

I found his incisive words entering some deep marrow. Gone was
an age-old delusion by which bodily imperatives outwit the soul.
There and then I tasted the Spirit’s all-sufficiency. In how many
strange cities, in my later life of ceaseless travel, did occasion
arise to prove the serviceability of this lesson in a Benares
hermitage!

The sole treasure which had accompanied me from Calcutta was the
SADHU’S silver amulet bequeathed to me by Mother. Guarding it for
years, I now had it carefully hidden in my ashram room. To renew
my joy in the talismanic testimony, one morning I opened the locked
box.  The sealed covering untouched, lo! the amulet was gone.
Mournfully I tore open its envelope and made unmistakably sure. It
had vanished, in accordance with the SADHU’S prediction, into the
ether whence he had summoned it.

My relationship with Dyananda’s followers grew steadily worse. The
household was alienated, hurt by my determined aloofness. My strict
adherence to meditation on the very Ideal for which I had left
home and all worldly ambitions called forth shallow criticism on
all sides.

Torn by spiritual anguish, I entered the attic one dawn, resolved
to pray until answer was vouchsafed.

“Merciful Mother of the Universe, teach me Thyself through visions,
or through a guru sent by Thee!”

The passing hours found my sobbing pleas without response. Suddenly
I felt lifted as though bodily to a sphere uncircumscribed.

“Thy Master cometh today!” A divine womanly voice came from everywhere
and nowhere.

This supernal experience was pierced by a shout from a definite
locale. A young priest nicknamed Habu was calling me from the
downstairs kitchen.

“Mukunda, enough of meditation! You are needed for an errand.”

Another day I might have replied impatiently; now I wiped
my tear-swollen face and meekly obeyed the summons. Together Habu
and I set out for a distant market place in the Bengali section of
Benares. The ungentle Indian sun was not yet at zenith as we made
our purchases in the bazaars. We pushed our way through the colorful
medley of housewives, guides, priests, simply-clad widows, dignified
Brahmins, and the ubiquitous holy bulls. Passing an inconspicuous
lane, I turned my head and surveyed the narrow length.

A Christlike man in the ocher robes of a swami stood motionless at
the end of the road. Instantly and anciently familiar he seemed;
my gaze fed hungrily for a trice. Then doubt assailed me.

“You are confusing this wandering monk with someone known to you,”
I thought. “Dreamer, walk on.”

After ten minutes, I felt heavy numbness in my feet. As though
turned to stone, they were unable to carry me farther. Laboriously
I turned around; my feet regained normalcy. I faced the opposite
direction; again the curious weight oppressed me.

“The saint is magnetically drawing me to him!” With this thought,
I heaped my parcels into the arms of Habu. He had been observing
my erratic footwork with amazement, and now burst into laughter.

“What ails you? Are you crazy?”

My tumultuous emotion prevented any retort; I sped silently away.

Retracing my steps as though wing-shod, I reached the narrow lane.
My quick glance revealed the quiet figure, steadily gazing in my
direction. A few eager steps and I was at his feet.

“Gurudeva!” {FN10-7} The divine face was none other than he of my
thousand visions. These halcyon eyes, in leonine head with pointed
beard and flowing locks, had oft peered through gloom of my nocturnal
reveries, holding a promise I had not fully understood.

“O my own, you have come to me!” My guru uttered the words again
and again in Bengali, his voice tremulous with joy. “How many years
I have waited for you!”

We entered a oneness of silence; words seemed the rankest
superfluities. Eloquence flowed in soundless chant from heart of
master to disciple. With an antenna of irrefragable insight I sensed
that my guru knew God, and would lead me to Him. The obscuration
of this life disappeared in a fragile dawn of prenatal memories.
Dramatic time! Past, present, and future are its cycling scenes.
This was not the first sun to find me at these holy feet!

My hand in his, my guru led me to his temporary residence in the
Rana Mahal section of the city. His athletic figure moved with firm
tread.  Tall, erect, about fifty-five at this time, he was active
and vigorous as a young man. His dark eyes were large, beautiful with
plumbless wisdom. Slightly curly hair softened a face of striking
power.  Strength mingled subtly with gentleness.

As we made our way to the stone balcony of a house overlooking the
Ganges, he said affectionately:

“I will give you my hermitages and all I possess.”

“Sir, I come for wisdom and God-contact. Those are your treasure-troves
I am after!”

The swift Indian twilight had dropped its half-curtain before my
master spoke again. His eyes held unfathomable tenderness.

“I give you my unconditional love.”

Precious words! A quarter-century elapsed before I had another
auricular proof of his love. His lips were strange to ardor; silence
became his oceanic heart.

“Will you give me the same unconditional love?” He gazed at me with
childlike trust.

“I will love you eternally, Gurudeva!”

“Ordinary love is selfish, darkly rooted in desires and satisfactions.
Divine love is without condition, without boundary, without change.
The flux of the human heart is gone forever at the transfixing touch
of pure love.” He added humbly, “If ever you find me falling from
a state of God-realization, please promise to put my head on your
lap and help to bring me back to the Cosmic Beloved we both worship.”

He rose then in the gathering darkness and guided me to an inner
room.  As we ate mangoes and almond sweetmeats, he unobtrusively
wove into his conversation an intimate knowledge of my nature. I
was awe-struck at the grandeur of his wisdom, exquisitely blended
with an innate humility.

“Do not grieve for your amulet. It has served its purpose.” Like
a divine mirror, my guru apparently had caught a reflection of my
whole life.

“The living reality of your presence, Master, is joy beyond any
symbol.”

“It is time for a change, inasmuch as you are unhappily situated
in the hermitage.”

I had made no references to my life; they now seemed superfluous!
By his natural, unemphatic manner, I understood that he wished no
astonished ejaculations at his clairvoyance.

“You should go back to Calcutta. Why exclude relatives from your
love of humanity?”

His suggestion dismayed me. My family was predicting my return,
though I had been unresponsive to many pleas by letter. “Let the
young bird fly in the metaphysical skies,” Ananta had remarked.
“His wings will tire in the heavy atmosphere. We shall yet see him
swoop toward home, fold his pinions, and humbly rest in our family
nest.” This discouraging simile fresh in my mind, I was determined
to do no “swooping” in the direction of Calcutta.

“Sir, I am not returning home. But I will follow you anywhere.
Please give me your address, and your name.”

“Swami Sri Yukteswar Giri. My chief hermitage is in Serampore, on
Rai Ghat Lane. I am visiting my mother here for only a few days.”

I wondered at God’s intricate play with His devotees. Serampore is
but twelve miles from Calcutta, yet in those regions I had never
caught a glimpse of my guru. We had had to travel for our meeting
to the ancient city of Kasi (Benares), hallowed by memories of
Lahiri Mahasaya. Here too the feet of Buddha, Shankaracharya and
other Yogi—Christs had blessed the soil.

“You will come to me in four weeks.” For the first time, Sri
Yukteswar’s voice was stern. “Now I have told my eternal affection,
and have shown my happiness at finding you-that is why you disregard
my request. The next time we meet, you will have to reawaken my
interest: I won’t accept you as a disciple easily. There must be
complete surrender by obedience to my strict training.”

I remained obstinately silent. My guru easily penetrated my
difficulty.

“Do you think your relatives will laugh at you?”

“I will not return.”

“You will return in thirty days.”

“Never.” Bowing reverently at his feet, I departed without lightening
the controversial tension. As I made my way in the midnight darkness,
I wondered why the miraculous meeting had ended on an inharmonious
note. The dual scales of MAYA, that balance every joy with a grief!
My young heart was not yet malleable to the transforming fingers
of my guru.

The next morning I noticed increased hostility in the attitude
of the hermitage members. My days became spiked with invariable
rudeness. In three weeks, Dyananda left the ashram to attend a
conference in Bombay; pandemonium broke over my hapless head.

“Mukunda is a parasite, accepting hermitage hospitality without
making proper return.” Overhearing this remark, I regretted for the
first time that I had obeyed the request to send back my money to
Father.  With heavy heart, I sought out my sole friend, Jitendra.

“I am leaving. Please convey my respectful regrets to Dyanandaji
when he returns.”

“I will leave also! My attempts to meditate here meet with no more
favor than your own.” Jitendra spoke with determination.

“I have met a Christlike saint. Let us visit him in Serampore.”

And so the “bird” prepared to “swoop” perilously close to Calcutta!

{FN10-1} SANSKRITA, polished; complete. Sanskrit is the eldest
sister of all Indo-European tongues. Its alphabetical script is
DEVANAGARI, literally “divine abode.” “Who knows my grammar knows
God!” Panini, great philologist of ancient India, paid this tribute
to the mathematical and psychological perfection in Sanskrit. He
who would track language to its lair must indeed end as omniscient.

{FN10-2} He was not Jatinda (Jotin Ghosh), who will be remembered
for his timely aversion to tigers!

{FN10-3} Path or preliminary road to God.

{FN10-4} Hindu scriptures teach that family attachment is delusive
if it prevents the devotee from seeking the Giver of all boons,
including the one of loving relatives, not to mention life itself.
Jesus similarly taught: “Who is my mother? and who are my brethren?”
(MATTHEW 12:48.)

{FN10-5} JI is a customary respectful suffix, particularly used
in direct address; thus “swamiji,” “guruji,” “Sri Yukteswarji,”
“paramhansaji.”

{FN10-6} Pertaining to the SHASTRAS, literally, “sacred books,”
comprising four classes of scripture: the SHRUTI, SMRITI, PURANA,
and TANTRA. These comprehensive treatises cover every aspect
of religious and social life, and the fields of law, medicine,
architecture, art, etc. The SHRUTIS are the “directly heard” or
“revealed” scriptures, the VEDAS. The SMRITIS or “remembered” lore
was finally written down in a remote past as the world’s longest
epic poems, the MAHABHARATA and the RAMAYANA. PURANAS are literally
“ancient” allegories; TANTRAS literally mean “rites” or “rituals”;
these treatises convey profound truths under a veil of detailed
symbolism.

{FN10-7} “Divine teacher,” the customary Sanskrit term for one’s
spiritual preceptor. I have rendered it in English as simply
“Master.”




CHAPTER: 11

TWO PENNILESS BOYS IN BRINDABAN


“It would serve you right if Father disinherited you, Mukunda! How
foolishly you are throwing away your life!” An elder-brother sermon
was assaulting my ears.

Jitendra and I, fresh from the train (a figure of speech merely;
we were covered with dust), had just arrived at the home of Ananta,
recently transferred from Calcutta to the ancient city of Agra.
Brother was a supervising accountant for the Bengal-Nagpur Railway.

“You well know, Ananta, I seek my inheritance from the Heavenly
Father.”

“Money first; God can come later! Who knows? Life may be too long.”

“God first; money is His slave! Who can tell? Life may be too
short.”

My retort was summoned by the exigencies of the moment, and held
no presentiment. Yet the leaves of time unfolded to early finality
for Ananta; a few years later {FN11-1} he entered the land where
bank notes avail neither first nor last.

“Wisdom from the hermitage, I suppose! But I see you have left
Benares.” Ananta’s eyes gleamed with satisfaction; he yet hoped to
secure my pinions in the family nest.

“My sojourn in Benares was not in vain! I found there everything my
heart had been longing for! You may be sure it was not your pundit
or his son!”

Ananta joined me in reminiscent laughter; he had had to admit that
the Benares “clairvoyant” he selected was a shortsighted one.

“What are your plans, my wandering brother?”

“Jitendra persuaded me to Agra. We shall view the beauties of the
Taj Mahal {FN11-2} here,” I explained. “Then we are going to my
newly-found guru, who has a hermitage in Serampore.”

Ananta hospitably arranged for our comfort. Several times during
the evening I noticed his eyes fixed on me reflectively.

“I know that look!” I thought. “A plot is brewing!”

The denouement took place during our early breakfast.

“So you feel quite independent of Father’s wealth.” Ananta’s gaze
was innocent as he resumed the barbs of yesterday’s conversation.

“I am conscious of my dependence on God.”

“Words are cheap! Life has shielded you thus far! What a plight
if you were forced to look to the Invisible Hand for your food and
shelter!  You would soon be begging on the streets!”

“Never! I would not put faith in passers-by rather than God! He can
devise for His devotee a thousand resources besides the begging-bowl!”

“More rhetoric! Suppose I suggest that your vaunted philosophy be
put to a test in this tangible world?”


“I would agree! Do you confine God to a speculative world?”

“We shall see; today you shall have opportunity either to enlarge
or to confirm my own views!” Ananta paused for a dramatic moment;
then spoke slowly and seriously.

“I propose that I send you and your fellow disciple Jitendra this
morning to the near-by city of Brindaban. You must not take a
single rupee; you must not beg, either for food or money; you must
not reveal your predicament to anyone; you must not go without your
meals; and you must not be stranded in Brindaban. If you return
to my bungalow here before twelve o’clock tonight, without having
broken any rule of the test, I shall be the most astonished man in
Agra!”

“I accept the challenge.” No hesitation was in my words or in
my heart. Grateful memories flashed of the Instant Beneficence:
my healing of deadly cholera through appeal to Lahiri Mahasaya’s
picture; the playful gift of the two kites on the Lahore roof with
Uma; the opportune amulet amidst my discouragement; the decisive
message through the unknown Benares SADHU outside the compound of
the pundit’s home; the vision of Divine Mother and Her majestic
words of love; Her swift heed through Master Mahasaya to my trifling
embarrassments; the last-minute guidance which materialized my
high school diploma; and the ultimate boon, my living Master from
the mist of lifelong dreams.  Never could I admit my “philosophy”
unequal to any tussle on the world’s harsh proving ground!

“Your willingness does you credit. I’ll escort you to the train
at once.” Ananta turned to the openmouthed Jitendra. “You must go
along as a witness and, very likely, a fellow victim!”

A half hour later Jitendra and I were in possession of one-way
tickets for our impromptu trip. We submitted, in a secluded corner
of the station, to a search of our persons. Ananta was quickly
satisfied that we were carrying no hidden hoard; our simple DHOTIS
{FN11-3} concealed nothing more than was necessary.

As faith invaded the serious realms of finance, my friend spoke
protestingly. “Ananta, give me one or two rupees as a safeguard.
Then I can telegraph you in case of misfortune.”

“Jitendra!” My ejaculation was sharply reproachful. “I will not
proceed with the test if you take any money as final security.”

“There is something reassuring about the clink of coins.” Jitendra
said no more as I regarded him sternly.

“Mukunda, I am not heartless.” A hint of humility had crept into
Ananta’s voice. It may be that his conscience was smiting him;
perhaps for sending two insolvent boys to a strange city; perhaps
for his own religious skepticism. “If by any chance or grace you
pass successfully through the Brindaban ordeal, I shall ask you to
initiate me as your disciple.”

This promise had a certain irregularity, in keeping with the
unconventional occasion. The eldest brother in an Indian family
seldom bows before his juniors; he receives respect and obedience
second only to a father. But no time remained for my comment; our
train was at point of departure.

Jitendra maintained a lugubrious silence as our train covered the
miles. Finally he bestirred himself; leaning over, he pinched me
painfully at an awkward spot.

“I see no sign that God is going to supply our next meal!”

“Be quiet, doubting Thomas; the Lord is working with us.”

“Can you also arrange that He hurry? Already I am famished merely
at the prospect before us. I left Benares to view the Taj’s mausoleum,
not to enter my own!”

“Cheer up, Jitendra! Are we not to have our first glimpse of the
sacred wonders of Brindaban? {FN11-4} I am in deep joy at thought
of treading the ground hallowed by feet of Lord Krishna.”

The door of our compartment opened; two men seated themselves. The
next train stop would be the last.

“Young lads, do you have friends in Brindaban?” The stranger opposite
me was taking a surprising interest.

“None of your business!” Rudely I averted my gaze.

“You are probably flying away from your families under the enchantment
of the Stealer of Hearts. {FN11-5} I am of devotional temperament
myself. I will make it my positive duty to see that you receive
food, and shelter from this overpowering heat.”

“No, sir, let us alone. You are very kind; but you are mistaken in
judging us to be truants from home.”

No further conversation ensued; the train came to a halt. As Jitendra
and I descended to the platform, our chance companions linked arms
with us and summoned a horse cab.

We alit before a stately hermitage, set amidst the evergreen trees
of well-kept grounds. Our benefactors were evidently known here; a
smiling lad led us without comment to a parlor. We were soon joined
by an elderly woman of dignified bearing.

“Gauri Ma, the princes could not come.” One of the men addressed
the ashram hostess. “At the last moment their plans went awry; they
send deep regrets. But we have brought two other guests. As soon
as we met on the train, I felt drawn to them as devotees of Lord
Krishna.”

[Illustration: (Left to Right) Jitendra Mazumdar, my companion
on the “penniless test” at Brindaban; Lalit-da, my cousin; Swami
Kebelananda (“Shastri Mahasaya”), my saintly Sanskrit tutor; myself,
as a high school youth—see friends.jpg]

[Illustration: Ananda Moyi Ma, the Bengali “Joy-Permeated Mother.”—see
amoyima.jpg]

[Illustration: One of the caves occupied by Babaji in the Drongiri
Mountains near Ranikhet in the Himalayas. A grandson of Lahiri
Mahasaya, Ananda Mohan Lahiri (second from right, in white), and
three other devotees are visiting the sacred spot.—see cave.jpg]

“Good-by, young friends.” Our two acquaintances walked to the door.
“We shall meet again, if God be willing.”

“You are welcome here.” Gauri Ma smiled in motherly fashion on her
two unexpected charges. “You could not have come on a better day.
I was expecting two royal patrons of this hermitage. What a shame
if my cooking had found none to appreciate it!”

These appetizing words had disastrous effect on Jitendra: he burst
into tears. The “prospect” he had feared in Brindaban was turning
out as royal entertainment; his sudden mental adjustment proved
too much for him. Our hostess looked at him with curiosity, but
without remark; perhaps she was familiar with adolescent quirks.

Lunch was announced; Gauri Ma led the way to a dining patio, spicy
with savory odors. She vanished into an adjoining kitchen.

I had been premeditating this moment. Selecting the appropriate
spot on Jitendra’s anatomy, I administered a pinch as resounding
as the one he had given me on the train.

“Doubting Thomas, the Lord works-in a hurry, too!”

The hostess reentered with a PUNKHA. She steadily fanned us in the
Oriental fashion as we squatted on ornate blanket-seats. Ashram
disciples passed to and fro with some thirty courses. Rather than
“meal,” the description can only be “sumptuous repast.” Since
arriving on this planet, Jitendra and I had never before tasted
such delicacies.

“Dishes fit for princes indeed, Honored Mother! What your royal
patrons could have found more urgent than attending this banquet,
I cannot imagine! You have given us a memory for a lifetime!”

Silenced as we were by Ananta’s requirement, we could not explain
to the gracious lady that our thanks held a double significance.
Our sincerity at least was patent. We departed with her blessing
and an attractive invitation to revisit the hermitage.

The heat outdoors was merciless. My friend and I made for the
shelter of a lordly cadamba tree at the ashram gate. Sharp words
followed; once again Jitendra was beset with misgivings.

“A fine mess you have got me into! Our luncheon was only accidental
good fortune! How can we see the sights of this city, without a
single pice between us? And how on earth are you going to take me
back to Ananta’s?”

“You forget God quickly, now that your stomach is filled.” My words,
not bitter, were accusatory. How short is human memory for divine
favors! No man lives who has not seen certain of his prayers granted.

“I am not likely to forget my folly in venturing out with a madcap
like you!”

“Be quiet, Jitendra! The same Lord who fed us will show us Brindaban,
and return us to Agra.”

A slight young man of pleasing countenance approached at rapid
pace.  Halting under our tree, he bowed before me.

“Dear friend, you and your companion must be strangers here. Permit
me to be your host and guide.”

It is scarcely possible for an Indian to pale, but Jitendra’s face
was suddenly sickly. I politely declined the offer.

“You are surely not banishing me?” The stranger’s alarm would have
been comic in any other circumstances.

“Why not?”

“You are my guru.” His eyes sought mine trustfully. “During my
midday devotions, the blessed Lord Krishna appeared in a vision.
He showed me two forsaken figures under this very tree. One face
was yours, my master! Often have I seen it in meditation! What joy
if you accept my humble services!”

“I too am glad you have found me. Neither God nor man has forsaken
us!” Though I was motionless, smiling at the eager face before me,
an inward obeisance cast me at the Divine Feet.

“Dear friends, will you not honor my home for a visit?”

“You are kind; but the plan is unfeasible. Already we are guests
of my brother in Agra.”

“At least give me memories of touring Brindaban with you.”

I gladly consented. The young man, who said his name was Pratap
Chatterji, hailed a horse carriage. We visited Madanamohana Temple
and other Krishna shrines. Night descended while we were at our
temple devotions.

“Excuse me while I get SANDESH.” {FN11-6} Pratap entered a shop
near the railroad station. Jitendra and I sauntered along the
wide street, crowded now in the comparative coolness. Our friend
was absent for some time, but finally returned with gifts of many
sweetmeats.

“Please allow me to gain this religious merit.” Pratap smiled
pleadingly as he held out a bundle of rupee notes and two tickets,
just purchased, to Agra.

The reverence of my acceptance was for the Invisible Hand. Scoffed
at by Ananta, had Its bounty not far exceeded necessity?

We sought out a secluded spot near the station.

“Pratap, I will instruct you in the KRIYA of Lahiri Mahasaya, the
greatest yogi of modern times. His technique will be your guru.”

The initiation was concluded in a half hour. “KRIYA is your CHINTAMANI,”
{FN11-7} I told the new student. “The technique, which as you see
is simple, embodies the art of quickening man’s spiritual evolution.
Hindu scriptures teach that the incarnating ego requires a million
years to obtain liberation from MAYA. This natural period is
greatly shortened through KRIYA YOGA. Just as Jagadis Chandra Bose
has demonstrated that plant growth can be accelerated far beyond
its normal rate, so man’s psychological development can be also
speeded by an inner science. Be faithful in your practice; you will
approach the Guru of all gurus.”

“I am transported to find this yogic key, long sought!” Pratap
spoke thoughtfully. “Its unshackling effect on my sensory bonds
will free me for higher spheres. The vision today of Lord Krishna
could only mean my highest good.”

We sat awhile in silent understanding, then walked slowly to the
station. Joy was within me as I boarded the train, but this was
Jitendra’s day for tears. My affectionate farewell to Pratap had
been punctuated by stifled sobs from both my companions. The journey
once more found Jitendra in a welter of grief. Not for himself this
time, but against himself.

“How shallow my trust! My heart has been stone! Never in future
shall I doubt God’s protection!”

Midnight was approaching. The two “Cinderellas,” sent forth
penniless, entered Ananta’s bedroom. His face, as he had promised,
was a study in astonishment. Silently I showered the table with
rupees.

“Jitendra, the truth!” Ananta’s tone was jocular. “Has not this
youngster been staging a holdup?”

But as the tale was unfolded, my brother turned sober, then solemn.

“The law of demand and supply reaches into subtler realms than I
had supposed.” Ananta spoke with a spiritual enthusiasm never before
noticeable. “I understand for the first time your indifference to
the vaults and vulgar accumulations of the world.”

Late as it was, my brother insisted that he receive DIKSHA {FN11-8}
into KRIYA YOGA. The “guru” Mukunda had to shoulder the responsibility
of two unsought disciples in one day.

Breakfast the following morning was eaten in a harmony absent the
day before. I smiled at Jitendra.

“You shall not be cheated of the Taj. Let us view it before starting
for Serampore.”

Bidding farewell to Ananta, my friend and I were soon before the
glory of Agra, the Taj Mahal. White marble dazzling in the sun,
it stands a vision of pure symmetry. The perfect setting is dark
cypress, glossy lawn, and tranquil lagoon. The interior is exquisite
with lacelike carvings inlaid with semiprecious stones. Delicate
wreaths and scrolls emerge intricately from marbles, brown and
violet. Illumination from the dome falls on the cenotaphs of Emperor
Shah-Jahan and Mumtaz Mahall, queen of his realm and his heart.

Enough of sight-seeing! I was longing for my guru. Jitendra and I
were shortly traveling south by train toward Bengal.

“Mukunda, I have not seen my family in months. I have changed my
mind; perhaps later I shall visit your master in Serampore.”

My friend, who may mildly be described as vacillating in temperament,
left me in Calcutta. By local train I soon reached Serampore, twelve
miles to the north.

A throb of wonderment stole over me as I realized that twenty-eight
days had elapsed since the Benares meeting with my guru. “You will
come to me in four weeks!” Here I was, heart pounding, standing
within his courtyard on quiet Rai Ghat Lane. I entered for the first
time the hermitage where I was to spend the best part of the next
ten years with India’s JYANAVATAR, “incarnation of wisdom.”

{FN11-1} See chapter 25.

{FN11-2} The world-famous mausoleum..

{FN11-3} A DHOTI-cloth is knotted around the waist and covers the
legs..

{FN11-4} Brindaban, in the Muttra district of United Provinces, is
the Hindu Jerusalem. Here Lord Krishna displayed his glories for
the benefit of mankind..

{FN11-5} Hari; an endearing name by which Lord Krishna is known to
his devotees.

{FN11-6} An Indian sweetmeat..

{FN11-7} A mythological gem with power to grant desires.

{FN11-8} Spiritual initiation; from the Sanskrit root DIKSH, to
dedicate oneself.




CHAPTER: 12

YEARS IN MY MASTER’S HERMITAGE


“You have come.” Sri Yukteswar greeted me from a tiger skin on the
floor of a balconied sitting room. His voice was cold, his manner
unemotional.

“Yes, dear Master, I am here to follow you.” Kneeling, I touched
his feet.

“How can that be? You ignore my wishes.”

“No longer, Guruji! Your wish shall be my law!”

“That is better! Now I can assume responsibility for your life.”

“I willingly transfer the burden, Master.”

“My first request, then, is that you return home to your family.
I want you to enter college in Calcutta. Your education should be
continued.”

“Very well, sir.” I hid my consternation. Would importunate books
pursue me down the years? First Father, now Sri Yukteswar!


“Someday you will go to the West. Its people will lend ears more
receptive to India’s ancient wisdom if the strange Hindu teacher
has a university degree.”

“You know best, Guruji.” My gloom departed. The reference to the
West I found puzzling, remote; but my opportunity to please Master
by obedience was vitally immediate.

“You will be near in Calcutta; come here whenever you find time.”

“Every day if possible, Master! Gratefully I accept your authority
in every detail of my life-on one condition.”

“Yes?”

“That you promise to reveal God to me!”

An hour-long verbal tussle ensued. A master’s word cannot be
falsified; it is not lightly given. The implications in the pledge
open out vast metaphysical vistas. A guru must be on intimate
terms indeed with the Creator before he can obligate Him to appear!
I sensed Sri Yukteswar’s divine unity, and was determined, as his
disciple, to press my advantage.

“You are of exacting disposition!” Then Master’s consent rang out
with compassionate finality:

“Let your wish be my wish.”

Lifelong shadow lifted from my heart; the vague search, hither and
yon, was over. I had found eternal shelter in a true guru.

“Come; I will show you the hermitage.” Master rose from his tiger
mat.  I glanced about me; my gaze fell with astonishment on a wall
picture, garlanded with a spray of jasmine.

“Lahiri Mahasaya!”

“Yes, my divine guru.” Sri Yukteswar’s tone was reverently vibrant.
“Greater he was, as man and yogi, than any other teacher whose life
came within the range of my investigations.”

Silently I bowed before the familiar picture. Soul-homage sped to
the peerless master who, blessing my infancy, had guided my steps
to this hour.

Led by my guru, I strolled over the house and its grounds.
Large, ancient and well-built, the hermitage was surrounded by a
massive-pillared courtyard. Outer walls were moss-covered; pigeons
fluttered over the flat gray roof, unceremoniously sharing the
ashram quarters.  A rear garden was pleasant with jackfruit, mango,
and plantain trees.  Balustraded balconies of upper rooms in the
two-storied building faced the courtyard from three sides. A spacious
ground-floor hall, with high ceiling supported by colonnades, was
used, Master said, chiefly during the annual festivities of DURGAPUJA.
{FN12-1} A narrow stairway led to Sri Yukteswar’s sitting room,
whose small balcony overlooked the street. The ashram was plainly
furnished; everything was simple, clean, and utilitarian. Several
Western styled chairs, benches, and tables were in evidence.

Master invited me to stay overnight. A supper of vegetable curry was
served by two young disciples who were receiving hermitage training.

“Guruji, please tell me something of your life.” I was squatting
on a straw mat near his tiger skin. The friendly stars were very
close, it seemed, beyond the balcony.

“My family name was Priya Nath Karar. I was born {FN12-2} here
in Serampore, where Father was a wealthy businessman. He left me
this ancestral mansion, now my hermitage. My formal schooling was
little; I found it slow and shallow. In early manhood, I undertook
the responsibilities of a householder, and have one daughter, now
married.  My middle life was blessed with the guidance of Lahiri
Mahasaya. After my wife died, I joined the Swami Order and received
the new name of Sri Yukteswar Giri. {FN12-3} Such are my simple
annals.”

Master smiled at my eager face. Like all biographical sketches,
his words had given the outward facts without revealing the inner
man.

“Guruji, I would like to hear some stories of your childhood.”

“I will tell you a few-each one with a moral!” Sri Yukteswar’s
eyes twinkled with his warning. “My mother once tried to frighten
me with an appalling story of a ghost in a dark chamber. I went
there immediately, and expressed my disappointment at having missed
the ghost. Mother never told me another horror-tale. Moral: Look
fear in the face and it will cease to trouble you.

“Another early memory is my wish for an ugly dog belonging to
a neighbor. I kept my household in turmoil for weeks to get that
dog. My ears were deaf to offers of pets with more prepossessing
appearance.  Moral: Attachment is blinding; it lends an imaginary
halo of attractiveness to the object of desire.

“A third story concerns the plasticity of the youthful mind. I
heard my mother remark occasionally: ‘A man who accepts a job under
anyone is a slave.’ That impression became so indelibly fixed that
even after my marriage I refused all positions. I met expenses by
investing my family endowment in land. Moral: Good and positive
suggestions should instruct the sensitive ears of children. Their
early ideas long remain sharply etched.”

Master fell into tranquil silence. Around midnight he led me to
a narrow cot. Sleep was sound and sweet the first night under my
guru’s roof.

Sri Yukteswar chose the following morning to grant me his KRIYA YOGA
initiation. The technique I had already received from two disciples
of Lahiri Mahasaya-Father and my tutor, Swami Kebalananda-but in
Master’s presence I felt transforming power. At his touch, a great
light broke upon my being, like glory of countless suns blazing
together. A flood of ineffable bliss, overwhelming my heart to an
innermost core, continued during the following day. It was late
that afternoon before I could bring myself to leave the hermitage.

“You will return in thirty days.” As I reached my Calcutta home,
the fulfillment of Master’s prediction entered with me. None of my
relatives made the pointed remarks I had feared about the reappearance
of the “soaring bird.”

I climbed to my little attic and bestowed affectionate glances,
as though on a living presence. “You have witnessed my meditations,
and the tears and storms of my SADHANA. Now I have reached the
harbor of my divine teacher.”

“Son, I am happy for us both.” Father and I sat together in the
evening calm. “You have found your guru, as in miraculous fashion
I once found my own. The holy hand of Lahiri Mahasaya is guarding
our lives. Your master has proved no inaccessible Himalayan saint,
but one near-by. My prayers have been answered: you have not in
your search for God been permanently removed from my sight.”

Father was also pleased that my formal studies would be resumed;
he made suitable arrangements. I was enrolled the following day at
the Scottish Church College in Calcutta.

Happy months sped by. My readers have doubtless made the perspicacious
surmise that I was little seen in the college classrooms. The
Serampore hermitage held a lure too irresistible. Master accepted
my ubiquitous presence without comment. To my relief, he seldom
referred to the halls of learning. Though it was plain to all that
I was never cut out for a scholar, I managed to attain minimum
passing grades from time to time.

Daily life at the ashram flowed smoothly, infrequently varied. My
guru awoke before dawn. Lying down, or sometimes sitting on the bed,
he entered a state of SAMADHI. {FN12-4} It was simplicity itself
to discover when Master had awakened: abrupt halt of stupendous
snores. {FN12-5} A sigh or two; perhaps a bodily movement. Then a
soundless state of breathlessness: he was in deep yogic joy.

Breakfast did not follow; first came a long walk by the Ganges.
Those morning strolls with my guru-how real and vivid still! In
the easy resurrection of memory, I often find myself by his side:
the early sun is warming the river. His voice rings out, rich with
the authenticity of wisdom.

A bath; then the midday meal. Its preparation, according to Master’s
daily directions, had been the careful task of young disciples. My
guru was a vegetarian. Before embracing monkhood, however, he had
eaten eggs and fish. His advice to students was to follow any simple
diet which proved suited to one’s constitution.

Master ate little; often rice, colored with turmeric or juice of
beets or spinach and lightly sprinkled with buffalo GHEE or melted
butter.  Another day he might have lentil-DHAL or CHANNA {FN12-6}
curry with vegetables. For dessert, mangoes or oranges with rice
pudding, or jackfruit juice.

Visitors appeared in the afternoons. A steady stream poured from
the world into the hermitage tranquillity. Everyone found in Master
an equal courtesy and kindness. To a man who has realized himself
as a soul, not the body or the ego, the rest of humanity assumes
a striking similarity of aspect.

The impartiality of saints is rooted in wisdom. Masters have escaped
MAYA; its alternating faces of intellect and idiocy no longer cast
an influential glance. Sri Yukteswar showed no special consideration
to those who happened to be powerful or accomplished; neither did
he slight others for their poverty or illiteracy. He would listen
respectfully to words of truth from a child, and openly ignore a
conceited pundit.

[Illustration: My Master, Sri Yukteswar, Disciple of Lahiri
Mahasaya—see yukteswar.jpg]

Eight o’clock was the supper hour, and sometimes found lingering
guests. My guru would not excuse himself to eat alone; none left his
ashram hungry or dissatisfied. Sri Yukteswar was never at a loss,
never dismayed by unexpected visitors; scanty food would emerge
a banquet under his resourceful direction. Yet he was economical;
his modest funds went far. “Be comfortable within your purse,”
he often said. “Extravagance will buy you discomfort.” Whether in
the details of hermitage entertainment, or his building and repair
work, or other practical concerns, Master manifested the originality
of a creative spirit.

Quiet evening hours often brought one of my guru’s discourses,
treasures against time. His every utterance was measured and chiseled
by wisdom. A sublime self-assurance marked his mode of expression:
it was unique. He spoke as none other in my experience ever spoke.
His thoughts were weighed in a delicate balance of discrimination
before he permitted them an outward garb. The essence of truth,
all-pervasive with even a physiological aspect, came from him like
a fragrant exudation of the soul. I was conscious always that I
was in the presence of a living manifestation of God. The weight
of his divinity automatically bowed my head before him.

If late guests detected that Sri Yukteswar was becoming engrossed
with the Infinite, he quickly engaged them in conversation. He was
incapable of striking a pose, or of flaunting his inner withdrawal.
Always one with the Lord, he needed no separate time for communion.
A self-realized master has already left behind the stepping stone
of meditation. “The flower falls when the fruit appears.” But saints
often cling to spiritual forms for the encouragement of disciples.

As midnight approached, my guru might fall into a doze with the
naturalness of a child. There was no fuss about bedding. He often
lay down, without even a pillow, on a narrow davenport which was
the background for his customary tiger-skin seat.

A night-long philosophical discussion was not rare; any disciple
could summon it by intensity of interest. I felt no tiredness then,
no desire for sleep; Master’s living words were sufficient. “Oh,
it is dawn! Let us walk by the Ganges.” So ended many of my periods
of nocturnal edification.

My early months with Sri Yukteswar culminated in a useful lesson-“How
to Outwit a Mosquito.” At home my family always used protective
curtains at night. I was dismayed to discover that in the Serampore
hermitage this prudent custom was honored in the breach. Yet the
insects were in full residency; I was bitten from head to foot. My
guru took pity on me.

“Buy yourself a curtain, and also one for me.” He laughed and added,
“If you buy only one, for yourself, all mosquitoes will concentrate
on me!”

I was more than thankful to comply. Every night that I spent in
Serampore, my guru would ask me to arrange the bedtime curtains.

The mosquitoes one evening were especially virulent. But Master
failed to issue his usual instructions. I listened nervously to
the anticipatory hum of the insects. Getting into bed, I threw a
propitiatory prayer in their general direction. A half hour later,
I coughed pretentiously to attract my guru’s attention. I thought
I would go mad with the bites and especially the singing drone as
the mosquitoes celebrated bloodthirsty rites.

No responsive stir from Master; I approached him cautiously. He was
not breathing. This was my first observation of him in the yogic
trance; it filled me with fright.

“His heart must have failed!” I placed a mirror under his nose;
no breath-vapor appeared. To make doubly certain, for minutes I
closed his mouth and nostrils with my fingers. His body was cold
and motionless. In a daze, I turned toward the door to summon help.

“So! A budding experimentalist! My poor nose!” Master’s voice was
shaky with laughter. “Why don’t you go to bed? Is the whole world
going to change for you? Change yourself: be rid of the mosquito
consciousness.”

Meekly I returned to my bed. Not one insect ventured near. I realized
that my guru had previously agreed to the curtains only to please
me; he had no fear of mosquitoes. His yogic power was such that
he either could will them not to bite, or could escape to an inner
invulnerability.

“He was giving me a demonstration,” I thought. “That is the yogic
state I must strive to attain.” A yogi must be able to pass into,
and continue in, the superconsciousness, regardless of multitudinous
distractions never absent from this earth. Whether in the buzz of
insects or the pervasive glare of daylight, the testimony of the
senses must be barred. Sound and sight come then indeed, but to
worlds fairer than the banished Eden. {FN12-7}

The instructive mosquitoes served for another early lesson at the
ashram. It was the gentle hour of dusk. My guru was matchlessly
interpreting the ancient texts. At his feet, I was in perfect peace.
A rude mosquito entered the idyl and competed for my attention. As
it dug a poisonous hypodermic needle into my thigh, I automatically
raised an avenging hand. Reprieve from impending execution! An
opportune memory came to me of one of Patanjali’s yoga aphorisms-that
on AHIMSA (harmlessness).

“Why didn’t you finish the job?”

“Master! Do you advocate taking life?”

“No; but the deathblow already had been struck in your mind.”

“I don’t understand.”

“Patanjali’s meaning was the removal of DESIRE to kill.” Sri
Yukteswar had found my mental processes an open book. “This world
is inconveniently arranged for a literal practice of AHIMSA. Man
may be compelled to exterminate harmful creatures. He is not under
similar compulsion to feel anger or animosity. All forms of life
have equal right to the air of MAYA. The saint who uncovers the
secret of creation will be in harmony with its countless bewildering
expressions. All men may approach that understanding who curb the
inner passion for destruction.”

“Guruji, should one offer himself a sacrifice rather than kill a
wild beast?”

“No; man’s body is precious. It has the highest evolutionary
value because of unique brain and spinal centers. These enable the
advanced devotee to fully grasp and express the loftiest aspects
of divinity.  No lower form is so equipped. It is true that one
incurs the debt of a minor sin if he is forced to kill an animal or
any living thing. But the VEDAS teach that wanton loss of a human
body is a serious transgression against the karmic law.”

I sighed in relief; scriptural reinforcement of one’s natural
instincts is not always forthcoming.

It so happened that I never saw Master at close quarters with a
leopard or a tiger. But a deadly cobra once confronted him, only
to be conquered by my guru’s love. This variety of snake is much
feared in India, where it causes more than five thousand deaths
annually. The dangerous encounter took place at Puri, where Sri
Yukteswar had a second hermitage, charmingly situated near the Bay
of Bengal.  Prafulla, a young disciple of later years, was with
Master on this occasion.

“We were seated outdoors near the ashram,” Prafulla told me. “A
cobra appeared near-by, a four-foot length of sheer terror. Its
hood was angrily expanded as it raced toward us. My guru gave a
welcoming chuckle, as though to a child. I was beside myself with
consternation to see Master engage in a rhythmical clapping of
hands. {FN12-8} He was entertaining the dread visitor! I remained
absolutely quiet, inwardly ejaculating what fervent prayers I could
muster. The serpent, very close to my guru, was now motionless,
seemingly magnetized by his caressing attitude. The frightful hood
gradually contracted; the snake slithered between Master’s feet
and disappeared into the bushes.

“Why my guru would move his hands, and why the cobra would not
strike them, were inexplicable to me then,” Prafulla concluded. “I
have since come to realize that my divine master is beyond fear of
hurt from any living creature.”

One afternoon during my early months at the ashram, found Sri
Yukteswar’s eyes fixed on me piercingly.

“You are too thin, Mukunda.”

His remark struck a sensitive point. That my sunken eyes and
emaciated appearance were far from my liking was testified to by
rows of tonics in my room at Calcutta. Nothing availed; chronic
dyspepsia had pursued me since childhood. My despair reached an
occasional zenith when I asked myself if it were worth-while to
carry on this life with a body so unsound.

“Medicines have limitations; the creative life-force has none.
Believe that: you shall be well and strong.”

Sri Yukteswar’s words aroused a conviction of personally-applicable
truth which no other healer-and I had tried many!-had been able to
summon within me.

Day by day, behold! I waxed. Two weeks after Master’s hidden
blessing, I had accumulated the invigorating weight which eluded
me in the past.  My persistent stomach ailments vanished with
a lifelong permanency. On later occasions I witnessed my guru’s
instantaneous divine healings of persons suffering from ominous
disease-tuberculosis, diabetes, epilepsy, or paralysis. Not one
could have been more grateful for his cure than I was at sudden
freedom from my cadaverous aspect.

“Years ago, I too was anxious to put on weight,” Sri Yukteswar told
me. “During convalescence after a severe illness, I visited Lahiri
Mahasaya in Benares.

“‘Sir, I have been very sick and lost many pounds.’

“‘I see, Yukteswar, {FN12-9} you made yourself unwell, and now you
think you are thin.’

“This reply was far from the one I had expected; my guru, however,
added encouragingly:

“‘Let me see; I am sure you ought to feel better tomorrow.’

“Taking his words as a gesture of secret healing toward my receptive
mind, I was not surprised the next morning at a welcome accession
of strength. I sought out my master and exclaimed exultingly, ‘Sir,
I feel much better today.’

“‘Indeed! Today you invigorate yourself.’

“‘No, master!’ I protested. ‘It was you who helped me; this is the
first time in weeks that I have had any energy.’

“‘O yes! Your malady has been quite serious. Your body is frail
yet; who can say how it will be tomorrow?’

“The thought of possible return of my weakness brought me a shudder
of cold fear. The following morning I could hardly drag myself to
Lahiri Mahasaya’s home.

“‘Sir, I am ailing again.’

“My guru’s glance was quizzical. ‘So! Once more you indispose
yourself.’

“‘Gurudeva, I realize now that day by day you have been ridiculing
me.’ My patience was exhausted. ‘I don’t understand why you disbelieve
my truthful reports.’

“‘Really, it has been your thoughts that have made you feel
alternately weak and strong.’ My master looked at me affectionately.
‘You have seen how your health has exactly followed your expectations.
Thought is a force, even as electricity or gravitation. The human
mind is a spark of the almighty consciousness of God. I could show
you that whatever your powerful mind believes very intensely would
instantly come to pass.’

“Knowing that Lahiri Mahasaya never spoke idly, I addressed him
with great awe and gratitude: ‘Master, if I think I am well and
have regained my former weight, shall that happen?’

“‘It is so, even at this moment.’ My guru spoke gravely, his gaze
concentrated on my eyes.

“Lo! I felt an increase not alone of strength but of weight. Lahiri
Mahasaya retreated into silence. After a few hours at his feet, I
returned to my mother’s home, where I stayed during my visits to
Benares.

“‘My son! What is the matter? Are you swelling with dropsy?’ Mother
could hardly believe her eyes. My body was now of the same robust
dimensions it had possessed before my illness.

“I weighed myself and found that in one day I had gained fifty
pounds; they remained with me permanently. Friends and acquaintances
who had seen my thin figure were aghast with wonderment. A number
of them changed their mode of life and became disciples of Lahiri
Mahasaya as a result of this miracle.

“My guru, awake in God, knew this world to be nothing but an objectivized
dream of the Creator. Because he was completely aware of his unity
with the Divine Dreamer, Lahiri Mahasaya could materialize or
dematerialize or make any change he wished in the cosmic vision.
{FN12-10}

“All creation is governed by law,” Sri Yukteswar concluded. “The ones
which manifest in the outer universe, discoverable by scientists,
are called natural laws. But there are subtler laws ruling the
realms of consciousness which can be known only through the inner
science of yoga. The hidden spiritual planes also have their
natural and lawful principles of operation. It is not the physical
scientist but the fully self-realized master who comprehends the
true nature of matter.  Thus Christ was able to restore the servant’s
ear after it had been severed by one of the disciples.” {FN12-11}

Sri Yukteswar was a peerless interpreter of the scriptures. Many of
my happiest memories are centered in his discourses. But his jeweled
thoughts were not cast into ashes of heedlessness or stupidity. One
restless movement of my body, or my slight lapse into absent-mindedness,
sufficed to put an abrupt period to Master’s exposition.

“You are not here.” Master interrupted himself one afternoon with
this disclosure. As usual, he was keeping track of my attention
with a devastating immediacy.

“Guruji!” My tone was a protest. “I have not stirred; my eyelids
have not moved; I can repeat each word you have uttered!”

“Nevertheless you were not fully with me. Your objection forces me
to remark that in your mental background you were creating three
institutions. One was a sylvan retreat on a plain, another on a
hilltop, a third by the ocean.”

Those vaguely formulated thoughts had indeed been present almost
subconsciously. I glanced at him apologetically.

“What can I do with such a master, who penetrates my random musings?”

[Illustration: Main building at the Mount Washington Estates in
Los Angeles, established in 1925 as American headquarters for the
Self-Realization Fellowship.—see mtwash.jpg]

[Illustration:  Self-Realization Church of All Religions, Hollywood,
California.—see hollywood.jpg]

“You have given me that right. The subtle truths I am expounding
cannot be grasped without your complete concentration. Unless
necessary I do not invade the seclusion of others’ minds. Man has
the natural privilege of roaming secretly among his thoughts. The
unbidden Lord does not enter there; neither do I venture intrusion.”

“You are ever welcome, Master!”

“Your architectural dreams will materialize later. Now is the time
for study!”

Thus incidentally my guru revealed in his simple way the coming of
three great events in my life. Since early youth I had had enigmatic
glimpses of three buildings, each in a different setting. In the
exact sequence Sri Yukteswar had indicated, these visions took
ultimate form. First came my founding of a boys’ yoga school on a
Ranchi plain, then my American headquarters on a Los Angeles hilltop,
finally a hermitage in southern California by the vast Pacific.

Master never arrogantly asserted: “I prophesy that such and such
an event shall occur!” He would rather hint: “Don’t you think it
may happen?” But his simple speech hid vatic power. There was no
recanting; never did his slightly veiled words prove false.

Sri Yukteswar was reserved and matter-of-fact in demeanor. There
was naught of the vague or daft visionary about him. His feet
were firm on the earth, his head in the haven of heaven. Practical
people aroused his admiration. “Saintliness is not dumbness! Divine
perceptions are not incapacitating!” he would say. “The active
expression of virtue gives rise to the keenest intelligence.”

In Master’s life I fully discovered the cleavage between spiritual
realism and the obscure mysticism that spuriously passes as
a counterpart. My guru was reluctant to discuss the superphysical
realms. His only “marvelous” aura was one of perfect simplicity.
In conversation he avoided startling references; in action he was
freely expressive. Others talked of miracles but could manifest
nothing; Sri Yukteswar seldom mentioned the subtle laws but secretly
operated them at will.

“A man of realization does not perform any miracle until he
receives an inward sanction,” Master explained. “God does not wish
the secrets of His creation revealed promiscuously. {FN12-12} Also,
every individual in the world has inalienable right to his free
will. A saint will not encroach upon that independence.”

The silence habitual to Sri Yukteswar was caused by his deep
perceptions of the Infinite. No time remained for the interminable
“revelations” that occupy the days of teachers without self-realization.
“In shallow men the fish of little thoughts cause much commotion.
In oceanic minds the whales of inspiration make hardly a ruffle.”
This observation from the Hindu scriptures is not without discerning
humor.

Because of my guru’s unspectacular guise, only a few of his
contemporaries recognized him as a superman. The popular adage: “He
is a fool that cannot conceal his wisdom,” could never be applied
to Sri Yukteswar. Though born a mortal like all others, Master had
achieved identity with the Ruler of time and space. In his life I
perceived a godlike unity. He had not found any insuperable obstacle
to mergence of human with Divine. No such barrier exists, I came
to understand, save in man’s spiritual unadventurousness.

I always thrilled at the touch of Sri Yukteswar’s holy feet.
Yogis teach that a disciple is spiritually magnetized by reverent
contact with a master; a subtle current is generated. The devotee’s
undesirable habit-mechanisms in the brain are often cauterized; the
groove of his worldly tendencies beneficially disturbed. Momentarily
at least he may find the secret veils of MAYA lifting, and glimpse
the reality of bliss. My whole body responded with a liberating
glow whenever I knelt in the Indian fashion before my guru.

“Even when Lahiri Mahasaya was silent,” Master told me, “or when
he conversed on other than strictly religious topics, I discovered
that nonetheless he had transmitted to me ineffable knowledge.”

Sri Yukteswar affected me similarly. If I entered the hermitage in
a worried or indifferent frame of mind, my attitude imperceptibly
changed. A healing calm descended at mere sight of my guru. Every
day with him was a new experience in joy, peace, and wisdom. Never
did I find him deluded or intoxicated with greed or emotion or
anger or any human attachment.

“The darkness of MAYA is silently approaching. Let us hie homeward
within.” With these words at dusk Master constantly reminded his
disciples of their need for KRIYA YOGA. A new student occasionally
expressed doubts regarding his own worthiness to engage in yoga
practice.

“Forget the past,” Sri Yukteswar would console him. “The vanished
lives of all men are dark with many shames. Human conduct is ever
unreliable until anchored in the Divine. Everything in future will
improve if you are making a spiritual effort now.”

Master always had young CHELAS {FN12-13} in his hermitage. Their
spiritual and intellectual education was his lifelong interest:
even shortly before he passed on, he accepted for training two
six-year-old boys and one youth of sixteen. He directed their minds
and lives with that careful discipline in which the word “disciple”
is etymologically rooted. The ashram residents loved and revered
their guru; a slight clap of his hands sufficed to bring them
eagerly to his side. When his mood was silent and withdrawn, no one
ventured to speak; when his laugh rang jovially, children looked
upon him as their own.

Master seldom asked others to render him a personal service, nor would
he accept help from a student unless the willingness were sincere.
My guru quietly washed his clothes if the disciples overlooked that
privileged task. Sri Yukteswar wore the traditional ocher-colored
swami robe; his laceless shoes, in accordance with yogi custom,
were of tiger or deer skin.

Master spoke fluent English, French, Hindi, and Bengali; his
Sanskrit was fair. He patiently instructed his young disciples by
certain short cuts which he had ingeniously devised for the study
of English and Sanskrit.

Master was cautious of his body, while withholding solicitous
attachment. The Infinite, he pointed out, properly manifests through
physical and mental soundness. He discountenanced any extremes. A
disciple once started a long fast. My guru only laughed: “Why not
throw the dog a bone?”

Sri Yukteswar’s health was excellent; I never saw him unwell.
{FN12-14} He permitted students to consult doctors if it seemed
advisable. His purpose was to give respect to the worldly custom:
“Physicians must carry on their work of healing through God’s laws
as applied to matter.” But he extolled the superiority of mental
therapy, and often repeated: “Wisdom is the greatest cleanser.”

“The body is a treacherous friend. Give it its due; no more,”
he said.  “Pain and pleasure are transitory; endure all dualities
with calmness, while trying at the same time to remove their hold.
Imagination is the door through which disease as well as healing
enters. Disbelieve in the reality of sickness even when you are
ill; an unrecognized visitor will flee!”

Master numbered many doctors among his disciples. “Those who have
ferreted out the physical laws can easily investigate the science
of the soul,” he told them. “A subtle spiritual mechanism is hidden
just behind the bodily structure.” {FN12-15}

Sri Yukteswar counseled his students to be living liaisons of
Western and Eastern virtues. Himself an executive Occidental in
outer habits, inwardly he was the spiritual Oriental. He praised
the progressive, resourceful and hygienic habits of the West, and
the religious ideals which give a centuried halo to the East.

Discipline had not been unknown to me: at home Father was strict,
Ananta often severe. But Sri Yukteswar’s training cannot be described
as other than drastic. A perfectionist, my guru was hypercritical
of his disciples, whether in matters of moment or in the subtle
nuances of behavior.

“Good manners without sincerity are like a beautiful dead lady,”
he remarked on suitable occasion. “Straightforwardness without
civility is like a surgeon’s knife, effective but unpleasant. Candor
with courtesy is helpful and admirable.”

Master was apparently satisfied with my spiritual progress, for he
seldom referred to it; in other matters my ears were no strangers
to reproof. My chief offenses were absentmindedness, intermittent
indulgence in sad moods, non-observance of certain rules of etiquette,
and occasional unmethodical ways.

“Observe how the activities of your father Bhagabati are well-organized
and balanced in every way,” my guru pointed out. The two disciples
of Lahiri Mahasaya had met, soon after I began my pilgrimages
to Serampore. Father and Sri Yukteswar admiringly evaluated the
other’s worth. Both had built an inner life of spiritual granite,
insoluble against the ages.

From transient teachers of my earlier life I had imbibed a few
erroneous lessons. A CHELA, I was told, need not concern himself
strenuously over worldly duties; when I had neglected or carelessly
performed my tasks, I was not chastised. Human nature finds such
instruction very easy of assimilation. Under Master’s unsparing
rod, however, I soon recovered from the agreeable delusions of
irresponsibility.

“Those who are too good for this world are adorning some other,”
Sri Yukteswar remarked. “So long as you breathe the free air of
earth, you are under obligation to render grateful service. He alone
who has fully mastered the breathless state {FN12-16} is freed from
cosmic imperatives. I will not fail to let you know when you have
attained the final perfection.”

My guru could never be bribed, even by love. He showed no leniency
to anyone who, like myself, willingly offered to be his disciple.
Whether Master and I were surrounded by his students or by strangers,
or were alone together, he always spoke plainly and upbraided
sharply. No trifling lapse into shallowness or inconsistency escaped
his rebuke.  This flattening treatment was hard to endure, but my
resolve was to allow Sri Yukteswar to iron out each of my psychological
kinks. As he labored at this titanic transformation, I shook many
times under the weight of his disciplinary hammer.

“If you don’t like my words, you are at liberty to leave at any
time,” Master assured me. “I want nothing from you but your own
improvement.  Stay only if you feel benefited.”

For every humbling blow he dealt my vanity, for every tooth in my
metaphorical jaw he knocked loose with stunning aim, I am grateful
beyond any facility of expression. The hard core of human egotism
is hardly to be dislodged except rudely. With its departure, the
Divine finds at last an unobstructed channel. In vain It seeks to
percolate through flinty hearts of selfishness.

Sri Yukteswar’s wisdom was so penetrating that, heedless of remarks,
he often replied to one’s unspoken observation. “What a person
imagines he hears, and what the speaker has really implied, may
be poles apart,” he said. “Try to feel the thoughts behind the
confusion of men’s verbiage.”

But divine insight is painful to worldly ears; Master was not popular
with superficial students. The wise, always few in number, deeply
revered him. I daresay Sri Yukteswar would have been the most
soughtafter guru in India had his words not been so candid and so
censorious.

“I am hard on those who come for my training,” he admitted to me.
“That is my way; take it or leave it. I will never compromise. But
you will be much kinder to your disciples; that is your way. I try
to purify only in the fires of severity, searing beyond the average
toleration. The gentle approach of love is also transfiguring. The
inflexible and the yielding methods are equally effective if applied
with wisdom. You will go to foreign lands, where blunt assaults
on the ego are not appreciated. A teacher could not spread India’s
message in the West without an ample fund of accommodative patience
and forbearance.” I refuse to state the amount of truth I later
came to find in Master’s words!

Though Sri Yukteswar’s undissembling speech prevented a large
following during his years on earth, nevertheless his living spirit
manifests today over the world, through sincere students of his
KRIYA YOGA and other teachings. He has further dominion in men’s
souls than ever Alexander dreamed of in the soil.

Father arrived one day to pay his respects to Sri Yukteswar. My
parent expected, very likely, to hear some words in my praise. He
was shocked to be given a long account of my imperfections. It was
Master’s practice to recount simple, negligible shortcomings with
an air of portentous gravity. Father rushed to see me. “From your
guru’s remarks I thought to find you a complete wreck!” My parent
was between tears and laughter.

The only cause of Sri Yukteswar’s displeasure at the time was that
I had been trying, against his gentle hint, to convert a certain
man to the spiritual path.

With indignant speed I sought out my guru. He received me with
downcast eyes, as though conscious of guilt. It was the only time
I ever saw the divine lion meek before me. The unique moment was
savored to the full.

“Sir, why did you judge me so mercilessly before my astounded
father?  Was that just?”

“I will not do it again.” Master’s tone was apologetic.

Instantly I was disarmed. How readily the great man admitted his
fault! Though he never again upset Father’s peace of mind, Master
relentlessly continued to dissect me whenever and wherever he chose.

New disciples often joined Sri Yukteswar in exhaustive criticism
of others. Wise like the guru! Models of flawless discrimination!
But he who takes the offensive must not be defenseless. The same
carping students fled precipitantly as soon as Master publicly
unloosed in their direction a few shafts from his analytical quiver.

“Tender inner weaknesses, revolting at mild touches of censure,
are like diseased parts of the body, recoiling before even delicate
handling.” This was Sri Yukteswar’s amused comment on the flighty
ones.

There are disciples who seek a guru made in their own image. Such
students often complained that they did not understand Sri Yukteswar.

“Neither do you comprehend God!” I retorted on one occasion. “When
a saint is clear to you, you will be one.” Among the trillion
mysteries, breathing every second the inexplicable air, who may
venture to ask that the fathomless nature of a master be instantly
grasped?

Students came, and generally went. Those who craved a path of
oily sympathy and comfortable recognitions did not find it at the
hermitage. Master offered shelter and shepherding for the aeons,
but many disciples miserly demanded ego-balm as well. They departed,
preferring life’s countless humiliations before any humility.
Master’s blazing rays, the open penetrating sunshine of his wisdom,
were too powerful for their spiritual sickness. They sought some
lesser teacher who, shading them with flattery, permitted the fitful
sleep of ignorance.

During my early months with Master, I had experienced a sensitive
fear of his reprimands. These were reserved, I soon saw, for disciples
who had asked for his verbal vivisection. If any writhing student
made a protest, Sri Yukteswar would become unoffendedly silent.
His words were never wrathful, but impersonal with wisdom.

Master’s insight was not for the unprepared ears of casual visitors; he
seldom remarked on their defects, even if conspicuous. But toward
students who sought his counsel, Sri Yukteswar felt a serious
responsibility. Brave indeed is the guru who undertakes to transform
the crude ore of ego-permeated humanity! A saint’s courage roots
in his compassion for the stumbling eyeless of this world.

When I had abandoned underlying resentment, I found a marked decrease
in my chastisement. In a very subtle way, Master melted into
comparative clemency. In time I demolished every wall of rationalization
and subconscious reservation behind which the human personality
generally shields itself. {FN12-17} The reward was an effortless
harmony with my guru. I discovered him then to be trusting, considerate,
and silently loving. Undemonstrative, however, he bestowed no word
of affection.

My own temperament is principally devotional. It was disconcerting
at first to find that my guru, saturated with JNANA but seemingly
dry of BHAKTI, {FN12-18} expressed himself only in terms of
cold spiritual mathematics. But as I tuned myself to his nature,
I discovered no diminution but rather increase in my devotional
approach to God. A self-realized master is fully able to guide his
various disciples along natural lines of their essential bias.

My relationship with Sri Yukteswar, somewhat inarticulate, nonetheless
possessed all eloquence. Often I found his silent signature on my
thoughts, rendering speech inutile. Quietly sitting beside him, I
felt his bounty pouring peacefully over my being.

Sri Yukteswar’s impartial justice was notably demonstrated during
the summer vacation of my first college year. I welcomed the opportunity
to spend uninterrupted months at Serampore with my guru.

“You may be in charge of the hermitage.” Master was pleased over
my enthusiastic arrival. “Your duties will be the reception of
guests, and supervision of the work of the other disciples.”

Kumar, a young villager from east Bengal, was accepted a fortnight
later for hermitage training. Remarkably intelligent, he quickly
won Sri Yukteswar’s affection. For some unfathomable reason, Master
was very lenient to the new resident.

“Mukunda, let Kumar assume your duties. Employ your own time in
sweeping and cooking.” Master issued these instructions after the
new boy had been with us for a month.

Exalted to leadership, Kumar exercised a petty household tyranny.
In silent mutiny, the other disciples continued to seek me out for
daily counsel.

“Mukunda is impossible! You made me supervisor, yet the others go
to him and obey him.” Three weeks later Kumar was complaining to
our guru. I overheard him from an adjoining room.

“That’s why I assigned him to the kitchen and you to the parlor.”
Sri Yukteswar’s withering tones were new to Kumar. “In this way you
have come to realize that a worthy leader has the desire to serve,
and not to dominate. You wanted Mukunda’s position, but could not
maintain it by merit. Return now to your earlier work as cook’s
assistant.”

After this humbling incident, Master resumed toward Kumar a former
attitude of unwonted indulgence. Who can solve the mystery of
attraction? In Kumar our guru discovered a charming fount which
did not spurt for the fellow disciples. Though the new boy was
obviously Sri Yukteswar’s favorite, I felt no dismay. Personal
idiosyncrasies, possessed even by masters, lend a rich complexity
to the pattern of life. My nature is seldom commandeered by a detail;
I was seeking from Sri Yukteswar a more inaccessible benefit than
an outward praise.

Kumar spoke venomously to me one day without reason; I was deeply
hurt.

“Your head is swelling to the bursting point!” I added a warning
whose truth I felt intuitively: “Unless you mend your ways, someday
you will be asked to leave this ashram.”

Laughing sarcastically, Kumar repeated my remark to our guru, who
had just entered the room. Fully expecting to be scolded, I retired
meekly to a corner.

“Maybe Mukunda is right.” Master’s reply to the boy came with
unusual coldness. I escaped without castigation.

A year later, Kumar set out for a visit to his childhood home.
He ignored the quiet disapproval of Sri Yukteswar, who never
authoritatively controlled his disciples’ movements. On the boy’s
return to Serampore in a few months, a change was unpleasantly
apparent. Gone was the stately Kumar with serenely glowing face.
Only an undistinguished peasant stood before us, one who had lately
acquired a number of evil habits.

Master summoned me and brokenheartedly discussed the fact that the
boy was now unsuited to the monastic hermitage life.

“Mukunda, I will leave it to you to instruct Kumar to leave the
ashram tomorrow; I can’t do it!” Tears stood in Sri Yukteswar’s
eyes, but he controlled himself quickly. “The boy would never have
fallen to these depths had he listened to me and not gone away to
mix with undesirable companions. He has rejected my protection;
the callous world must be his guru still.”

Kumar’s departure brought me no elation; sadly I wondered how one
with power to win a master’s love could ever respond to cheaper
allures.  Enjoyment of wine and sex are rooted in the natural man,
and require no delicacies of perception for their appreciation.
Sense wiles are comparable to the evergreen oleander, fragrant with
its multicolored flowers: every part of the plant is poisonous. The
land of healing lies within, radiant with that happiness blindly
sought in a thousand misdirections. {FN12-19}

“Keen intelligence is two-edged,” Master once remarked in reference
to Kumar’s brilliant mind. “It may be used constructively or
destructively like a knife, either to cut the boil of ignorance,
or to decapitate one’s self. Intelligence is rightly guided only
after the mind has acknowledged the inescapability of spiritual
law.”

My guru mixed freely with men and women disciples, treating
all as his children. Perceiving their soul equality, he showed no
distinction or partiality.

“In sleep, you do not know whether you are a man or a woman,” he
said.  “Just as a man, impersonating a woman, does not become one,
so the soul, impersonating both man and woman, has no sex. The soul
is the pure, changeless image of God.”

Sri Yukteswar never avoided or blamed women as objects of seduction.
Men, he said, were also a temptation to women. I once inquired of
my guru why a great ancient saint had called women “the door to
hell.”

“A girl must have proved very troublesome to his peace of mind in
his early life,” my guru answered causticly. “Otherwise he would have
denounced, not woman, but some imperfection in his own self-control.”

If a visitor dared to relate a suggestive story in the hermitage,
Master would maintain an unresponsive silence. “Do not allow yourself
to be thrashed by the provoking whip of a beautiful face,” he told
the disciples. “How can sense slaves enjoy the world? Its subtle
flavors escape them while they grovel in primal mud. All nice
discriminations are lost to the man of elemental lusts.”

Students seeking to escape from the dualistic MAYA delusion received
from Sri Yukteswar patient and understanding counsel.

“Just as the purpose of eating is to satisfy hunger, not greed,
so the sex instinct is designed for the propagation of the species
according to natural law, never for the kindling of insatiable
longings,” he said. “Destroy wrong desires now; otherwise they
will follow you after the astral body is torn from its physical
casing. Even when the flesh is weak, the mind should be constantly
resistant. If temptation assails you with cruel force, overcome it
by impersonal analysis and indomitable will. Every natural passion
can be mastered.

“Conserve your powers. Be like the capacious ocean, absorbing
within all the tributary rivers of the senses. Small yearnings are
openings in the reservoir of your inner peace, permitting healing
waters to be wasted in the desert soil of materialism. The forceful
activating impulse of wrong desire is the greatest enemy to the
happiness of man.  Roam in the world as a lion of self-control;
see that the frogs of weakness don’t kick you around.”

The devotee is finally freed from all instinctive compulsions. He
transforms his need for human affection into aspiration for God
alone, a love solitary because omnipresent.

Sri Yukteswar’s mother lived in the Rana Mahal district of Benares
where I had first visited my guru. Gracious and kindly, she was
yet a woman of very decided opinions. I stood on her balcony one
day and watched mother and son talking together. In his quiet,
sensible way, Master was trying to convince her about something.
He was apparently unsuccessful, for she shook her head with great
vigor.

“Nay, nay, my son, go away now! Your wise words are not for me! I
am not your disciple!”

Sri Yukteswar backed away without further argument, like a scolded
child. I was touched at his great respect for his mother even in
her unreasonable moods. She saw him only as her little boy, not as a
sage.  There was a charm about the trifling incident; it supplied
a sidelight on my guru’s unusual nature, inwardly humble and
outwardly unbendable.

The monastic regulations do not allow a swami to retain connection
with worldly ties after their formal severance. He cannot perform
the ceremonial family rites which are obligatory on the householder.
Yet Shankara, the ancient founder of the Swami Order, disregarded
the injunctions. At the death of his beloved mother, he cremated her
body with heavenly fire which he caused to spurt from his upraised
hand.

Sri Yukteswar also ignored the restrictions, in a fashion less
spectacular. When his mother passed on, he arranged the crematory
services by the holy Ganges in Benares, and fed many Brahmins in
conformance with age-old custom.

The SHASTRIC prohibitions were intended to help swamis overcome
narrow identifications. Shankara and Sri Yukteswar had wholly merged
their beings in the Impersonal Spirit; they needed no rescue by
rule.  Sometimes, too, a master purposely ignores a canon in order
to uphold its principle as superior to and independent of form. Thus
Jesus plucked ears of corn on the day of rest. To the inevitable
critics he said: “The sabbath was made for man, and not man for
the sabbath.” {FN12-20}

Outside of the scriptures, seldom was a book honored by Sri
Yukteswar’s perusal. Yet he was invariably acquainted with the
latest scientific discoveries and other advancements of knowledge.
A brilliant conversationalist, he enjoyed an exchange of views on
countless topics with his guests. My guru’s ready wit and rollicking
laugh enlivened every discussion. Often grave, Master was never
gloomy. “To seek the Lord, one need not disfigure his face,” he
would remark. “Remember that finding God will mean the funeral of
all sorrows.”

Among the philosophers, professors, lawyers and scientists who came
to the hermitage, a number arrived for their first visit with the
expectation of meeting an orthodox religionist. A supercilious
smile or a glance of amused tolerance occasionally betrayed that
the newcomers anticipated nothing more than a few pious platitudes.
Yet their reluctant departure would bring an expressed conviction
that Sri Yukteswar had shown precise insight into their specialized
fields.

My guru ordinarily was gentle and affable to guests; his welcome was
given with charming cordiality. Yet inveterate egotists sometimes
suffered an invigorating shock. They confronted in Master either
a frigid indifference or a formidable opposition: ice or iron!

A noted chemist once crossed swords with Sri Yukteswar. The
visitor would not admit the existence of God, inasmuch as science
has devised no means of detecting Him.

“So you have inexplicably failed to isolate the Supreme Power in
your test tubes!” Master’s gaze was stern. “I recommend an unheard-of
experiment. Examine your thoughts unremittingly for twenty-four
hours.  Then wonder no longer at God’s absence.”

A celebrated pundit received a similar jolt. With ostentatious
zeal, the scholar shook the ashram rafters with scriptural lore.
Resounding passages poured from the MAHABHARATA, the UPANISHADS,
{FN12-21} the BHASYAS {FN12-22} of Shankara.

“I am waiting to hear you.” Sri Yukteswar’s tone was inquiring, as
though utter silence had reigned. The pundit was puzzled.

“Quotations there have been, in superabundance.” Master’s words
convulsed me with mirth, as I squatted in my corner, at a respectful
distance from the visitor. “But what original commentary can you
supply, from the uniqueness of your particular life? What holy
text have you absorbed and made your own? In what ways have these
timeless truths renovated your nature? Are you content to be a
hollow victrola, mechanically repeating the words of other men?”

“I give up!” The scholar’s chagrin was comical. “I have no inner
realization.”

For the first time, perhaps, he understood that discerning placement
of the comma does not atone for a spiritual coma.

“These bloodless pedants smell unduly of the lamp,” my guru remarked
after the departure of the chastened one. “They prefer philosophy
to be a gentle intellectual setting-up exercise. Their elevated
thoughts are carefully unrelated either to the crudity of outward
action or to any scourging inner discipline!”

Master stressed on other occasions the futility of mere book
learning.

“Do not confuse understanding with a larger vocabulary,” he remarked.
“Sacred writings are beneficial in stimulating desire for inward
realization, if one stanza at a time is slowly assimilated. Continual
intellectual study results in vanity and the false satisfaction of
an undigested knowledge.”

Sri Yukteswar related one of his own experiences in scriptural
edification. The scene was a forest hermitage in eastern Bengal,
where he observed the procedure of a renowned teacher, Dabru Ballav.
His method, at once simple and difficult, was common in ancient
India.

Dabru Ballav had gathered his disciples around him in the sylvan
solitudes. The holy BHAGAVAD GITA was open before them. Steadfastly
they looked at one passage for half an hour, then closed their eyes.
Another half hour slipped away. The master gave a brief comment.
Motionless, they meditated again for an hour. Finally the guru
spoke.

“Have you understood?”

“Yes, sir.” One in the group ventured this assertion.

“No; not fully. Seek the spiritual vitality that has given these
words the power to rejuvenate India century after century.” Another
hour disappeared in silence. The master dismissed the students,
and turned to Sri Yukteswar.

“Do you know the BHAGAVAD GITA?”

“No, sir, not really; though my eyes and mind have run through its
pages many times.”

“Thousands have replied to me differently!” The great sage smiled
at Master in blessing. “If one busies himself with an outer display
of scriptural wealth, what time is left for silent inward diving
after the priceless pearls?”

Sri Yukteswar directed the study of his own disciples by the same
intensive method of one-pointedness. “Wisdom is not assimilated
with the eyes, but with the atoms,” he said. “When your conviction
of a truth is not merely in your brain but in your being, you may
diffidently vouch for its meaning.” He discouraged any tendency a
student might have to construe book-knowledge as a necessary step
to spiritual realization.

“The RISHIS wrote in one sentence profundities that commentating
scholars busy themselves over for generations,” he remarked. “Endless
literary controversy is for sluggard minds. What more liberating
thought than ‘God is’-nay, ‘God’?”

But man does not easily return to simplicity. It is seldom “God”
for him, but rather learned pomposities. His ego is pleased, that
he can grasp such erudition.

Men who were pridefully conscious of high worldly position were likely,
in Master’s presence, to add humility to their other possessions.
A local magistrate once arrived for an interview at the seaside
hermitage in Puri. The man, who held a reputation for ruthlessness, had
it well within his power to oust us from the ashram.  I cautioned
my guru about the despotic possibilities. But he seated himself
with an uncompromising air, and did not rise to greet the visitor.
Slightly nervous, I squatted near the door. The man had to content
himself with a wooden box; my guru did not request me to fetch
a chair. There was no fulfillment of the magistrate’s obvious
expectation that his importance would be ceremoniously acknowledged.

A metaphysical discussion ensued. The guest blundered through
misinterpretations of the scriptures. As his accuracy sank, his
ire rose.

“Do you know that I stood first in the M. A. examination?” Reason
had forsaken him, but he could still shout.

“Mr. Magistrate, you forget that this is not your courtroom,” Master
replied evenly. “From your childish remarks I would have surmised
that your college career was unremarkable. A university degree,
in any case, is not remotely related to Vedic realization. Saints
are not produced in batches every semester like accountants.”

After a stunned silence, the visitor laughed heartily.

“This is my first encounter with a heavenly magistrate,” he said.
Later he made a formal request, couched in the legal terms which
were evidently part and parcel of his being, to be accepted as a
“probationary” disciple.

My guru personally attended to the details connected with the
management of his property. Unscrupulous persons on various occasions
attempted to secure possession of Master’s ancestral land. With
determination and even by instigating lawsuits, Sri Yukteswar
outwitted every opponent. He underwent these painful experiences from
a desire never to be a begging guru, or a burden on his disciples.

His financial independence was one reason why my alarmingly
outspoken Master was innocent of the cunnings of diplomacy. Unlike
those teachers who have to flatter their supporters, my guru was
impervious to the influences, open or subtle, of others’ wealth.
Never did I hear him ask or even hint for money for any purpose.
His hermitage training was given free and freely to all disciples.

An insolent court deputy arrived one day at the Serampore ashram
to serve Sri Yukteswar with a legal summons. A disciple named Kanai
and myself were also present. The officer’s attitude toward Master
was offensive.

“It will do you good to leave the shadows of your hermitage and breathe
the honest air of a courtroom.” The deputy grinned contemptuously.
I could not contain myself.

“Another word of your impudence and you will be on the floor!” I
advanced threateningly.

“You wretch!” Kanai’s shout was simultaneous with my own. “Dare
you bring your blasphemies into this sacred ashram?”

But Master stood protectingly in front of his abuser. “Don’t get
excited over nothing. This man is only doing his rightful duty.”

The officer, dazed at his varying reception, respectfully offered
a word of apology and sped away.

Amazing it was to find that a master with such a fiery will could
be so calm within. He fitted the Vedic definition of a man of God:
“Softer than the flower, where kindness is concerned; stronger than
the thunder, where principles are at stake.”

There are always those in this world who, in Browning’s words,
“endure no light, being themselves obscure.” An outsider occasionally
berated Sri Yukteswar for an imaginary grievance. My imperturbable
guru listened politely, analyzing himself to see if any shred of
truth lay within the denunciation. These scenes would bring to my
mind one of Master’s inimitable observations: “Some people try to
be tall by cutting off the heads of others!”

The unfailing composure of a saint is impressive beyond any sermon.
“He that is slow to anger is better than the mighty; and he that
ruleth his spirit than he that taketh a city.” {FN12-23}

I often reflected that my majestic Master could easily have been
an emperor or world-shaking warrior had his mind been centered on
fame or worldly achievement. He had chosen instead to storm those
inner citadels of wrath and egotism whose fall is the height of a
man.

{FN12-1} “Worship of Durga.” This is the chief festival of the
Bengali year and lasts for nine days around the end of September.
Immediately following is the ten-day festival of DASHAHARA (“the One
who removes ten sins”-three of body, three of mind, four of speech).
Both PUJAS are sacred to Durga, literally “the Inaccessible,” an
aspect of Divine Mother, Shakti, the female creative force personified.

{FN12-2} Sri Yukteswar was born on May 10, 1855.

{FN12-3} YUKTESWAR means “united to God.” GIRI is a classificatory
distinction of one of the ten ancient Swami branches. SRI means
“holy”; it is not a name but a title of respect.

{FN12-4} Literally, “to direct together.” SAMADHI is a superconscious
state of ecstasy in which the yogi perceives the identity of soul
and Spirit.

{FN12-5} Snoring, according to physiologists, is an indication of
utter relaxation (to the oblivious practitioner, solely).

{FN12-6} DHAL is a thick soup made from split peas or other pulses.
CHANNA is a cheese of fresh curdled milk, cut into squares and
curried with potatoes.

{FN12-7} The omnipresent powers of a yogi, whereby he sees, hears,
tastes, smells, and feels his oneness in creation without the use
of sensory organs, have been described as follows in the TAITTIRIYA
ARANYAKA: “The blind man pierced the pearl; the fingerless put a
thread into it; the neckless wore it; and the tongueless praised
it.”

{FN12-8} The cobra swiftly strikes at any moving object within its
range. Complete immobility is usually one’s sole hope of safety.

{FN12-9} Lahiri Mahasaya actually said “Priya” (first or given
name), not “Yukteswar” (monastic name, not received by my guru
during Lahiri Mahasaya’s lifetime). (See page 109.) “Yukteswar” is
substituted here, and in a few other places in this book, in order
to avoid the confusion, to reader, of two names.

{FN12-10} “Therefore I say unto you, What things soever ye desire,
when ye pray, believe that ye receive them, and ye shall have
them.”-MARK 11:24. Masters who possess the Divine Vision are fully
able to transfer their realizations to advanced disciples, as Lahiri
Mahasaya did for Sri Yukteswar on this occasion.

{FN12-11} “And one of them smote the servant of the high priest,
and cut off his right ear. And Jesus answered and said, Suffer ye
thus far. And he touched his ear and healed him.”-LUKE 22:50-51.

{FN12-12} “Give not that which is holy unto the dogs, neither cast
ye your pearls before swine, lest they trample them under their
feet, and turn again and rend you.”-MATTHEW 7:6.

{FN12-13} Disciples; from Sanskrit verb root, “to serve.”

{FN12-14} He was once ill in Kashmir, when I was absent from him.
(See chapter 23.)

{FN12-15} A courageous medical man, Charles Robert Richet, awarded
the Nobel Prize in physiology, wrote as follows: “Metaphysics is not
yet officially a science, recognized as such. But it is going to be.
. . .  At Edinburgh, I was able to affirm before 100 physiologists
that our five senses are not our only means of knowledge and that
a fragment of reality sometimes reaches the intelligence in other
ways. . . .  Because a fact is rare is no reason that it does
not exist. Because a study is difficult, is that a reason for not
understanding it? . . .  Those who have railed at metaphysics as
an occult science will be as ashamed of themselves as those who
railed at chemistry on the ground that pursuit of the philosopher’s
stone was illusory. . . . In the matter of principles there are only
those of Lavoisier, Claude Bernard, and Pasteur-the EXPERIMENTAL
everywhere and always.  Greetings, then, to the new science which
is going to change the orientation of human thought.”

{FN12-16} SAMADHI: perfect union of the individualized soul with
the Infinite Spirit.

{FN12-17} The subconsciously guided rationalizations of the mind
are utterly different from the infallible guidance of truth which
issues from the superconsciousness. Led by French scientists of
the Sorbonne, Western thinkers are beginning to investigate the
possibility of divine perception in man.

“For the past twenty years, students of psychology, influenced by
Freud, gave all their time to searching the subconscious realms,”
Rabbi Israel H. Levinthal pointed out in 1929. “It is true that
the subconscious reveals much of the mystery that can explain human
actions, but not all of our actions. It can explain the abnormal,
but not deeds that are above the normal. The latest psychology,
sponsored by the French schools, has discovered a new region in man,
which it terms the superconscious. In contrast to the subconscious
which represents the submerged currents of our nature, it reveals
the heights to which our nature can reach. Man represents a triple,
not a double, personality; our conscious and subconscious being
is crowned by a superconsciousness. Many years ago the English
psychologist, F.  W. H. Myers, suggested that ‘hidden in the
deep of our being is a rubbish heap as well as a treasure house.’
In contrast to the psychology that centers all its researches
on the subconscious in man’s nature, this new psychology of the
superconscious focuses its attention upon the treasure-house, the
region that alone can explain the great, unselfish, heroic deeds
of men.”

{FN12-18} JNANA, wisdom, and BHAKTI, devotion: two of the main
paths to God.

{FN12-19} “Man in his waking state puts forth innumerable efforts
for experiencing sensual pleasures; when the entire group of sensory
organs is fatigued, he forgets even the pleasure on hand and goes
to sleep in order to enjoy rest in the soul, his own nature,”
Shankara, the great Vedantist, has written. “Ultra-sensual bliss
is thus extremely easy of attainment and is far superior to sense
delights which always end in disgust.”

{FN12-20} MARK 2:27.

{FN12-21} The UPANISHADS or VEDANTA (literally, “end of the Vedas”),
occur in certain parts of the VEDAS as essential summaries. The
UPANISHADS furnish the doctrinal basis of the Hindu religion. They
received the following tribute from Schopenhauer: “How entirely
does the UPANISHAD breathe throughout the holy spirit of the VEDAS!
How is everyone who has become familiar with that incomparable book
stirred by that spirit to the very depths of his soul! From every
sentence deep, original, and sublime thoughts arise, and the whole
is pervaded by a high and holy and earnest spirit. . . . The access
to the VEDAS by means of the UPANISHADS is in my eyes the greatest
privilege this century may claim before all previous centuries.”

{FN12-22} Commentaries. Shankara peerlessly expounded the UPANISHADS.

{FN12-23} PROVERBS 16:32.




CHAPTER: 13

THE SLEEPLESS SAINT


“Please permit me to go to the Himalayas. I hope in unbroken solitude
to achieve continuous divine communion.”

I actually once addressed these ungrateful words to my Master.
Seized by one of the unpredictable delusions which occasionally
assail the devotee, I felt a growing impatience with hermitage
duties and college studies. A feebly extenuating circumstance is
that my proposal was made when I had been only six months with Sri
Yukteswar. Not yet had I fully surveyed his towering stature.

“Many hillmen live in the Himalayas, yet possess no God-perception.”
My guru’s answer came slowly and simply. “Wisdom is better sought
from a man of realization than from an inert mountain.”

Ignoring Master’s plain hint that he, and not a hill, was my teacher,
I repeated my plea. Sri Yukteswar vouchsafed no reply. I took his
silence for consent, a precarious interpretation readily accepted
at one’s convenience.

In my Calcutta home that evening, I busied myself with travel
preparations. Tying a few articles inside a blanket, I remembered
a similar bundle, surreptitiously dropped from my attic window a
few years earlier. I wondered if this were to be another ill-starred
flight toward the Himalayas. The first time my spiritual elation had
been high; tonight conscience smote heavily at thought of leaving
my guru.

The following morning I sought out Behari Pundit, my Sanskrit
professor at Scottish Church College.

“Sir, you have told me of your friendship with a great disciple of
Lahiri Mahasaya. Please give me his address.”

“You mean Ram Gopal Muzumdar. I call him the ‘sleepless saint.’
He is always awake in an ecstatic consciousness. His home is at
Ranbajpur, near Tarakeswar.”

I thanked the pundit, and entrained immediately for Tarakeswar.
I hoped to silence my misgivings by wringing a sanction from the
“sleepless saint” to engage myself in lonely Himalayan meditation.
Behari’s friend, I heard, had received illumination after many
years of KRIYA YOGA practice in isolated caves.

At Tarakeswar I approached a famous shrine. Hindus regard it with
the same veneration that Catholics give to the Lourdes sanctuary in
France. Innumerable healing miracles have occurred at Tarakeswar,
including one for a member of my family.

“I sat in the temple there for a week,” my eldest aunt once told
me.  “Observing a complete fast, I prayed for the recovery of your
Uncle Sarada from a chronic malady. On the seventh day I found a
herb materialized in my hand! I made a brew from the leaves, and
gave it to your uncle. His disease vanished at once, and has never
reappeared.”

I entered the sacred Tarakeswar shrine; the altar contains nothing
but a round stone. Its circumference, beginningless and endless,
makes it aptly significant of the Infinite. Cosmic abstractions are
not alien even to the humblest Indian peasant; he has been accused
by Westerners, in fact, of living on abstractions!

My own mood at the moment was so austere that I felt disinclined
to bow before the stone symbol. God should be sought, I reflected,
only within the soul.

I left the temple without genuflection and walked briskly toward
the outlying village of Ranbajpur. My appeal to a passer-by for
guidance caused him to sink into long cogitation.

“When you come to a crossroad, turn right and keep going,” he
finally pronounced oracularly.

Obeying the directions, I wended my way alongside the banks of
a canal. Darkness fell; the outskirts of the jungle village were
alive with winking fireflies and the howls of near-by jackals. The
moonlight was too faint to supply any reassurance; I stumbled on
for two hours.

Welcome clang of a cowbell! My repeated shouts eventually brought
a peasant to my side.

“I am looking for Ram Gopal Babu.”

“No such person lives in our village.” The man’s tone was surly.
“You are probably a lying detective.”

Hoping to allay suspicion in his politically troubled mind,
I touchingly explained my predicament. He took me to his home and
offered a hospitable welcome.

“Ranbajpur is far from here,” he remarked. “At the crossroad, you
should have turned left, not right.”

My earlier informant, I thought sadly, was a distinct menace to
travelers. After a relishable meal of coarse rice, lentil-DHAL,
and curry of potatoes with raw bananas, I retired to a small hut
adjoining the courtyard. In the distance, villagers were singing
to the loud accompaniment of MRIDANGAS {FN13-1} and cymbals. Sleep
was inconsiderable that night; I prayed deeply to be directed to
the secret yogi, Ram Gopal.

As the first streaks of dawn penetrated the fissures of my dark
room, I set out for Ranbajpur. Crossing rough paddy fields, I trudged
over sickled stumps of the prickly plant and mounds of dried clay.
An occasionally-met peasant would inform me, invariably, that my
destination was “only a KROSHA (two miles).” In six hours the sun
traveled victoriously from horizon to meridian, but I began to feel
that I would ever be distant from Ranbajpur by one KROSHA.

At midafternoon my world was still an endless paddy field. Heat
pouring from the avoidless sky was bringing me to near-collapse. As
a man approached at leisurely pace, I hardly dared utter my usual
question, lest it summon the monotonous: “Just a KROSHA.”

The stranger halted beside me. Short and slight, he was physically
unimpressive save for an extraordinary pair of piercing dark eyes.

“I was planning to leave Ranbajpur, but your purpose was good, so
I awaited you.” He shook his finger in my astounded face. “Aren’t
you clever to think that, unannounced, you could pounce on me? That
professor Behari had no right to give you my address.”

Considering that introduction of myself would be mere verbosity in
the presence of this master, I stood speechless, somewhat hurt at
my reception. His next remark was abruptly put.

“Tell me; where do you think God is?”

“Why, He is within me and everywhere.” I doubtless looked as
bewildered as I felt.

“All-pervading, eh?” The saint chuckled. “Then why, young sir,
did you fail to bow before the Infinite in the stone symbol at the
Tarakeswar temple yesterday? {FN13-2} Your pride caused you the
punishment of being misdirected by the passer-by who was not bothered
by fine distinctions of left and right. Today, too, you have had
a fairly uncomfortable time of it!”

I agreed wholeheartedly, wonder-struck that an omniscient eye hid
within the unremarkable body before me. Healing strength emanated
from the yogi; I was instantly refreshed in the scorching field.

“The devotee inclines to think his path to God is the only way,” he
said. “Yoga, through which divinity is found within, is doubtless
the highest road: so Lahiri Mahasaya has told us. But discovering
the Lord within, we soon perceive Him without. Holy shrines at
Tarakeswar and elsewhere are rightly venerated as nuclear centers
of spiritual power.”

The saint’s censorious attitude vanished; his eyes became
compassionately soft. He patted my shoulder.

“Young yogi, I see you are running away from your master. He
has everything you need; you must return to him. Mountains cannot
be your guru.” Ram Gopal was repeating the same thought which Sri
Yukteswar had expressed at our last meeting.

“Masters are under no cosmic compulsion to limit their residence.”
My companion glanced at me quizzically. “The Himalayas in India
and Tibet have no monopoly on saints. What one does not trouble to
find within will not be discovered by transporting the body hither
and yon. As soon as the devotee is WILLING to go even to the ends
of the earth for spiritual enlightenment, his guru appears near-by.”

I silently agreed, recalling my prayer in the Benares hermitage,
followed by the meeting with Sri Yukteswar in a crowded lane.

“Are you able to have a little room where you can close the door
and be alone?”

“Yes.” I reflected that this saint descended from the general to
the particular with disconcerting speed.

“That is your cave.” The yogi bestowed on me a gaze of illumination
which I have never forgotten. “That is your sacred mountain. That
is where you will find the kingdom of God.”

His simple words instantaneously banished my lifelong obsession for
the Himalayas. In a burning paddy field I awoke from the monticolous
dreams of eternal snows.

“Young sir, your divine thirst is laudable. I feel great love for
you.” Ram Gopal took my hand and led me to a quaint hamlet. The
adobe houses were covered with coconut leaves and adorned with
rustic entrances.

The saint seated me on the umbrageous bamboo platform of his small
cottage. After giving me sweetened lime juice and a piece of rock
candy, he entered his patio and assumed the lotus posture. In about
four hours I opened my meditative eyes and saw that the moonlit
figure of the yogi was still motionless. As I was sternly reminding
my stomach that man does not live by bread alone, Ram Gopal approached
me.

“I see you are famished; food will be ready soon.”

A fire was kindled under a clay oven on the patio; rice and DHAL
were quickly served on large banana leaves. My host courteously
refused my aid in all cooking chores. “The guest is God,” a Hindu
proverb, has commanded devout observance from time immemorial. In
my later world travels, I was charmed to see that a similar respect
for visitors is manifested in rural sections of many countries.
The city dweller finds the keen edge of hospitality blunted by
superabundance of strange faces.

The marts of men seemed remotely dim as I squatted by the yogi
in the isolation of the tiny jungle village. The cottage room
was mysterious with a mellow light. Ram Gopal arranged some torn
blankets on the floor for my bed, and seated himself on a straw
mat. Overwhelmed by his spiritual magnetism, I ventured a request.

“Sir, why don’t you grant me a SAMADHI?”

“Dear one, I would be glad to convey the divine contact, but it
is not my place to do so.” The saint looked at me with half-closed
eyes.  “Your master will bestow that experience shortly. Your body
is not tuned just yet. As a small lamp cannot withstand excessive
electrical voltage, so your nerves are unready for the cosmic
current. If I gave you the infinite ecstasy right now, you would
burn as if every cell were on fire.

“You are asking illumination from me,” the yogi continued musingly,
“while I am wondering-inconsiderable as I am, and with the little
meditation I have done-if I have succeeded in pleasing God, and
what worth I may find in His eyes at the final reckoning.”

“Sir, have you not been singleheartedly seeking God for a long
time?”

“I have not done much. Behari must have told you something of
my life.  For twenty years I occupied a secret grotto, meditating
eighteen hours a day. Then I moved to a more inaccessible cave
and remained there for twenty-five years, entering the yoga union
for twenty hours daily. I did not need sleep, for I was ever
with God. My body was more rested in the complete calmness of the
superconsciousness than it could be by the partial peace of the
ordinary subconscious state.

“The muscles relax during sleep, but the heart, lungs, and
circulatory system are constantly at work; they get no rest. In
superconsciousness, the internal organs remain in a state of suspended
animation, electrified by the cosmic energy. By such means I have
found it unnecessary to sleep for years. The time will come when
you too will dispense with sleep.”

“My goodness, you have meditated for so long and yet are unsure
of the Lord’s favor!” I gazed at him in astonishment. “Then what
about us poor mortals?”

“Well, don’t you see, my dear boy, that God is Eternity Itself? To
assume that one can fully know Him by forty-five years of meditation
is rather a preposterous expectation. Babaji assures us, however,
that even a little meditation saves one from the dire fear of death
and after-death states. Do not fix your spiritual ideal on a small
mountain, but hitch it to the star of unqualified divine attainment.
If you work hard, you will get there.”

Enthralled by the prospect, I asked him for further enlightening
words. He related a wondrous story of his first meeting with Lahiri
Mahasaya’s guru, Babaji. {FN13-3} Around midnight Ram Gopal fell
into silence, and I lay down on my blankets. Closing my eyes, I
saw flashes of lightning; the vast space within me was a chamber
of molten light.  I opened my eyes and observed the same dazzling
radiance. The room became a part of that infinite vault which I
beheld with interior vision.

“Why don’t you go to sleep?”

“Sir, how can I sleep in the presence of lightning, blazing whether
my eyes are shut or open?”

“You are blessed to have this experience; the spiritual radiations
are not easily seen.” The saint added a few words of affection.

At dawn Ram Gopal gave me rock candies and said I must depart. I
felt such reluctance to bid him farewell that tears coursed down
my cheeks.

“I will not let you go empty-handed.” The yogi spoke tenderly. “I
will do something for you.”

He smiled and looked at me steadfastly. I stood rooted to the
ground, peace rushing like a mighty flood through the gates of my
eyes. I was instantaneously healed of a pain in my back, which had
troubled me intermittently for years. Renewed, bathed in a sea of
luminous joy, I wept no more. After touching the saint’s feet, I
sauntered into the jungle, making my way through its tropical tangle
until I reached Tarakeswar.

There I made a second pilgrimage to the famous shrine, and prostrated
myself fully before the altar. The round stone enlarged before
my inner vision until it became the cosmical spheres, ring within
ring, zone after zone, all dowered with divinity.

I entrained happily an hour later for Calcutta. My travels ended,
not in the lofty mountains, but in the Himalayan presence of my
Master.

{FN13-1} Hand-played drums, used only for devotional music.

{FN13-2} One is reminded here of Dostoevski’s observation: “A man
who bows down to nothing can never bear the burden of himself.”

{FN13-3} See chapter 35.




CHAPTER: 14

AN EXPERIENCE IN COSMIC CONSCIOUSNESS


“I am here, Guruji.” My shamefacedness spoke more eloquently for
me.

“Let us go to the kitchen and find something to eat.” Sri Yukteswar’s
manner was as natural as if hours and not days had separated us.

“Master, I must have disappointed you by my abrupt departure from
my duties here; I thought you might be angry with me.”

“No, of course not! Wrath springs only from thwarted desires. I
do not expect anything from others, so their actions cannot be in
opposition to wishes of mine. I would not use you for my own ends;
I am happy only in your own true happiness.”

“Sir, one hears of divine love in a vague way, but for the first
time I am having a concrete example in your angelic self! In the
world, even a father does not easily forgive his son if he leaves
his parent’s business without warning. But you show not the slightest
vexation, though you must have been put to great inconvenience by
the many unfinished tasks I left behind.”

We looked into each other’s eyes, where tears were shining. A
blissful wave engulfed me; I was conscious that the Lord, in the
form of my guru, was expanding the small ardors of my heart into
the incompressible reaches of cosmic love.

A few mornings later I made my way to Master’s empty sitting room.
I planned to meditate, but my laudable purpose was unshared by
disobedient thoughts. They scattered like birds before the hunter.

“Mukunda!” Sri Yukteswar’s voice sounded from a distant inner
balcony.

I felt as rebellious as my thoughts. “Master always urges me to
meditate,” I muttered to myself. “He should not disturb me when he
knows why I came to his room.”

He summoned me again; I remained obstinately silent. The third time
his tone held rebuke.

“Sir, I am meditating,” I shouted protestingly.

“I know how you are meditating,” my guru called out, “with your
mind distributed like leaves in a storm! Come here to me.”

Snubbed and exposed, I made my way sadly to his side.

“Poor boy, the mountains couldn’t give what you wanted.” Master
spoke caressively, comfortingly. His calm gaze was unfathomable.
“Your heart’s desire shall be fulfilled.”

Sri Yukteswar seldom indulged in riddles; I was bewildered. He
struck gently on my chest above the heart.

My body became immovably rooted; breath was drawn out of my lungs
as if by some huge magnet. Soul and mind instantly lost their
physical bondage, and streamed out like a fluid piercing light
from my every pore. The flesh was as though dead, yet in my intense
awareness I knew that never before had I been fully alive. My sense
of identity was no longer narrowly confined to a body, but embraced
the circumambient atoms. People on distant streets seemed to be
moving gently over my own remote periphery. The roots of plants and
trees appeared through a dim transparency of the soil; I discerned
the inward flow of their sap.

The whole vicinity lay bare before me. My ordinary frontal
vision was now changed to a vast spherical sight, simultaneously
all-perceptive.  Through the back of my head I saw men strolling far
down Rai Ghat Road, and noticed also a white cow who was leisurely
approaching. When she reached the space in front of the open ashram
gate, I observed her with my two physical eyes. As she passed by,
behind the brick wall, I saw her clearly still.

All objects within my panoramic gaze trembled and vibrated like
quick motion pictures. My body, Master’s, the pillared courtyard,
the furniture and floor, the trees and sunshine, occasionally became
violently agitated, until all melted into a luminescent sea; even
as sugar crystals, thrown into a glass of water, dissolve after
being shaken. The unifying light alternated with materializations
of form, the metamorphoses revealing the law of cause and effect
in creation.

An oceanic joy broke upon calm endless shores of my soul. The Spirit
of God, I realized, is exhaustless Bliss; His body is countless
tissues of light. A swelling glory within me began to envelop towns,
continents, the earth, solar and stellar systems, tenuous nebulae,
and floating universes. The entire cosmos, gently luminous, like
a city seen afar at night, glimmered within the infinitude of
my being. The sharply etched global outlines faded somewhat at the
farthest edges; there I could see a mellow radiance, ever-undiminished.
It was indescribably subtle; the planetary pictures were formed of
a grosser light.

The divine dispersion of rays poured from an Eternal Source, blazing
into galaxies, transfigured with ineffable auras. Again and again
I saw the creative beams condense into constellations, then resolve
into sheets of transparent flame. By rhythmic reversion, sextillion
worlds passed into diaphanous luster; fire became firmament.

I cognized the center of the empyrean as a point of intuitive
perception in my heart. Irradiating splendor issued from my nucleus
to every part of the universal structure. Blissful AMRITA, the
nectar of immortality, pulsed through me with a quicksilverlike
fluidity. The creative voice of God I heard resounding as AUM,
{FN14-1} the vibration of the Cosmic Motor.

Suddenly the breath returned to my lungs. With a disappointment
almost unbearable, I realized that my infinite immensity was lost.
Once more I was limited to the humiliating cage of a body, not
easily accommodative to the Spirit. Like a prodigal child, I had
run away from my macrocosmic home and imprisoned myself in a narrow
microcosm.

My guru was standing motionless before me; I started to drop at his
holy feet in gratitude for the experience in cosmic consciousness
which I had long passionately sought. He held me upright, and spoke
calmly, unpretentiously.

“You must not get overdrunk with ecstasy. Much work yet remains
for you in the world. Come; let us sweep the balcony floor; then
we shall walk by the Ganges.”

I fetched a broom; Master, I knew, was teaching me the secret of
balanced living. The soul must stretch over the cosmogonic abysses,
while the body performs its daily duties. When we set out later
for a stroll, I was still entranced in unspeakable rapture. I saw
our bodies as two astral pictures, moving over a road by the river
whose essence was sheer light.

“It is the Spirit of God that actively sustains every form and
force in the universe; yet He is transcendental and aloof in the
blissful uncreated void beyond the worlds of vibratory phenomena,”
{FN14-2} Master explained. “Saints who realize their divinity even
while in the flesh know a similar twofold existence. Conscientiously
engaging in earthly work, they yet remain immersed in an inward
beatitude. The Lord has created all men from the limitless joy
of His being. Though they are painfully cramped by the body, God
nevertheless expects that souls made in His image shall ultimately
rise above all sense identifications and reunite with Him.”

The cosmic vision left many permanent lessons. By daily stilling
my thoughts, I could win release from the delusive conviction that
my body was a mass of flesh and bones, traversing the hard soil of
matter. The breath and the restless mind, I saw, were like storms
which lashed the ocean of light into waves of material forms-earth,
sky, human beings, animals, birds, trees. No perception of the
Infinite as One Light could be had except by calming those storms.
As often as I silenced the two natural tumults, I beheld the
multitudinous waves of creation melt into one lucent sea, even as
the waves of the ocean, their tempests subsiding, serenely dissolve
into unity.

A master bestows the divine experience of cosmic consciousness when
his disciple, by meditation, has strengthened his mind to a degree
where the vast vistas would not overwhelm him. The experience
can never be given through one’s mere intellectual willingness or
open-mindedness. Only adequate enlargement by yoga practice and
devotional BHAKTI can prepare the mind to absorb the liberating
shock of omnipresence. It comes with a natural inevitability to
the sincere devotee. His intense craving begins to pull at God with
an irresistible force. The Lord, as the Cosmic Vision, is drawn by
the seeker’s magnetic ardor into his range of consciousness.

I wrote, in my later years, the following poem, “Samadhi,” endeavoring
to convey the glory of its cosmic state:

  Vanished the veils of light and shade,
  Lifted every vapor of sorrow,
  Sailed away all dawns of fleeting joy,
  Gone the dim sensory mirage.
  Love, hate, health, disease, life, death,
  Perished these false shadows on the screen of duality.
  Waves of laughter, scyllas of sarcasm, melancholic whirlpools,
  Melting in the vast sea of bliss.
  The storm of MAYA stilled
  By magic wand of intuition deep.
  The universe, forgotten dream, subconsciously lurks,
  Ready to invade my newly-wakened memory divine.
  I live without the cosmic shadow,
  But it is not, bereft of me;
  As the sea exists without the waves,
  But they breathe not without the sea.
  Dreams, wakings, states of deep TURIA sleep,
  Present, past, future, no more for me,
  But ever-present, all-flowing I, I, everywhere.
  Planets, stars, stardust, earth,
  Volcanic bursts of doomsday cataclysms,
  Creation’s molding furnace,
  Glaciers of silent x-rays, burning electron floods,
  Thoughts of all men, past, present, to come,
  Every blade of grass, myself, mankind,
  Each particle of universal dust,
  Anger, greed, good, bad, salvation, lust,
  I swallowed, transmuted all
  Into a vast ocean of blood of my own one Being!
  Smoldering joy, oft-puffed by meditation
  Blinding my tearful eyes,
  Burst into immortal flames of bliss,
  Consumed my tears, my frame, my all.
  Thou art I, I am Thou,
  Knowing, Knower, Known, as One!
  Tranquilled, unbroken thrill, eternally living, ever-new peace!
  Enjoyable beyond imagination of expectancy, SAMADHI bliss!
  Not an unconscious state
  Or mental chloroform without wilful return,
  SAMADHI but extends my conscious realm
  Beyond limits of the mortal frame
  To farthest boundary of eternity
  Where I, the Cosmic Sea,
  Watch the little ego floating in Me.
  The sparrow, each grain of sand, fall not without My sight.
  All space floats like an iceberg in My mental sea.
  Colossal Container, I, of all things made.
  By deeper, longer, thirsty, guru-given meditation
  Comes this celestial SAMADHI.
  Mobile murmurs of atoms are heard,
  The dark earth, mountains, vales, lo! molten liquid!
  Flowing seas change into vapors of nebulae!
  AUM blows upon vapors, opening wondrously their veils,
  Oceans stand revealed, shining electrons,
  Till, at last sound of the cosmic drum,
  Vanish the grosser lights into eternal rays
  Of all-pervading bliss.
  From joy I came, for joy I live, in sacred joy I melt.
  Ocean of mind, I drink all creation’s waves.
  Four veils of solid, liquid, vapor, light,
  Lift aright.
  Myself, in everything, enters the Great Myself.
  Gone forever, fitful, flickering shadows of mortal memory.
  Spotless is my mental sky, below, ahead, and high above.
  Eternity and I, one united ray.
  A tiny bubble of laughter, I
  Am become the Sea of Mirth Itself.

Sri Yukteswar taught me how to summon the blessed experience at will,
and also how to transmit it to others if their intuitive channels
were developed. For months I entered the ecstatic union, comprehending
why the UPANISHADS say God is RASA, “the most relishable.” One day,
however, I took a problem to Master.

“I want to know, sir-when shall I find God?”

“You have found Him.”

“O no, sir, I don’t think so!”

My guru was smiling. “I am sure you aren’t expecting a venerable
Personage, adorning a throne in some antiseptic corner of the
cosmos!  I see, however, that you are imagining that the possession
of miraculous powers is knowledge of God. One might have the whole
universe, and find the Lord elusive still! Spiritual advancement
is not measured by one’s outward powers, but only by the depth of
his bliss in meditation.

“EVER-NEW JOY IS GOD. He is inexhaustible; as you continue your
meditations during the years, He will beguile you with an infinite
ingenuity. Devotees like yourself who have found the way to God never
dream of exchanging Him for any other happiness; He is seductive
beyond thought of competition.

“How quickly we weary of earthly pleasures! Desire for material
things is endless; man is never satisfied completely, and pursues
one goal after another. The ‘something else’ he seeks is the Lord,
who alone can grant lasting joy.

“Outward longings drive us from the Eden within; they offer false
pleasures which only impersonate soul-happiness. The lost paradise
is quickly regained through divine meditation. As God is unanticipatory
Ever-Newness, we never tire of Him. Can we be surfeited with bliss,
delightfully varied throughout eternity?”

“I understand now, sir, why saints call the Lord unfathomable. Even
everlasting life could not suffice to appraise Him.”

“That is true; but He is also near and dear. After the mind has been
cleared by KRIYA YOGA of sensory obstacles, meditation furnishes
a twofold proof of God. Ever-new joy is evidence of His existence,
convincing to our very atoms. Also, in meditation one finds His
instant guidance, His adequate response to every difficulty.”

“I see, Guruji; you have solved my problem.” I smiled gratefully.
“I do realize now that I have found God, for whenever the joy of
meditation has returned subconsciously during my active hours, I
have been subtly directed to adopt the right course in everything,
even details.”

“Human life is beset with sorrow until we know how to tune in with
the Divine Will, whose ‘right course’ is often baffling to the
egoistic intelligence. God bears the burden of the cosmos; He alone
can give unerring counsel.”

{FN14-1} “In the beginning was the Word, and the Word was with God,
and the Word was God.”-JOHN 1:1.

{FN14-2} “For the Father judgeth no man, but hath committed all
judgment unto the Son.”-JOHN 5:22. “No man hath seen God at any
time; the only begotten Son, which is in the bosom of the Father,
he hath declared him.”-JOHN 1:18. “Verily, verily, I say unto you,
he that believeth on me, the works that I do shall he do also;
and greater works than these shall he do; because I go unto my
Father.”-JOHN 14:12. “But the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he shall teach you all things,
and bring all things to your remembrance, whatsoever I have said
to you.”-JOHN 14:26.

These Biblical words refer to the threefold nature of God as Father,
Son, Holy Ghost (SAT, TAT, AUM in the Hindu scriptures). God the
Father is the Absolute, Unmanifested, existing BEYOND vibratory
creation. God the Son is the Christ Consciousness (Brahma or
KUTASTHA CHAITANYA) existing WITHIN vibratory creation; this Christ
Consciousness is the “only begotten” or sole reflection of the
Uncreated Infinite. Its outward manifestation or “witness” is AUM
or Holy Ghost, the divine, creative, invisible power which structures
all creation through vibration. AUM the blissful Comforter is heard
in meditation and reveals to the devotee the ultimate Truth.




CHAPTER: 15

THE CAULIFLOWER ROBBERY


“Master, a gift for you! These six huge cauliflowers were planted
with my hands; I have watched over their growth with the tender
care of a mother nursing her child.” I presented the basket of
vegetables with a ceremonial flourish.

“Thank you!” Sri Yukteswar’s smile was warm with appreciation.
“Please keep them in your room; I shall need them tomorrow for a
special dinner.”

I had just arrived in Puri {FN15-1} to spend my college summer
vacation with my guru at his seaside hermitage. Built by Master
and his disciples, the cheerful little two-storied retreat fronts
on the Bay of Bengal.

I awoke early the following morning, refreshed by the salty sea
breezes and the charm of my surroundings. Sri Yukteswar’s melodious
voice was calling; I took a look at my cherished cauliflowers and
stowed them neatly under my bed.

“Come, let us go to the beach.” Master led the way; several young
disciples and myself followed in a scattered group. Our guru surveyed
us in mild criticism.

“When our Western brothers walk, they usually take pride in unison.
Now, please march in two rows; keep rhythmic step with one another.”
Sri Yukteswar watched as we obeyed; he began to sing: “Boys go to
and fro, in a pretty little row.” I could not but admire the ease
with which Master was able to match the brisk pace of his young
students.

“Halt!” My guru’s eyes sought mine. “Did you remember to lock the
back door of the hermitage?”

[Illustration: MY GURU’S SEASIDE HERMITAGE AT PURI A steady stream
of visitors poured from the world into the hermitage tranquillity.
A number of learned men came with the expectation of meeting an
orthodox religionist. A supercilious smile or a glance of amused
tolerance occasionally betrayed that the newcomers anticipated
nothing more than a few pious platitudes. Yet their reluctant
departure would bring an expressed conviction that Sri Yukteswar had
shown precise insight into their specialized fields of knowledge.
My guru always had young resident disciples in his hermitage.
He directed their minds and lives with that careful discipline in
which the word “disciple” is etymologically rooted.—see puri.jpg]

“I think so, sir.”

Sri Yukteswar was silent for a few minutes, a half-suppressed smile
on his lips. “No, you forgot,” he said finally. “Divine contemplation
must not be made an excuse for material carelessness. You have
neglected your duty in safeguarding the ashram; you must be punished.”

I thought he was obscurely joking when he added: “Your six cauliflowers
will soon be only five.”

We turned around at Master’s orders and marched back until we were
close to the hermitage.

“Rest awhile. Mukunda, look across the compound on our left; observe
the road beyond. A certain man will arrive there presently; he will
be the means of your chastisement.”

I concealed my vexation at these incomprehensible remarks. A peasant
soon appeared on the road; he was dancing grotesquely and flinging
his arms about with meaningless gestures. Almost paralyzed with
curiosity, I glued my eyes on the hilarious spectacle. As the man
reached a point in the road where he would vanish from our view,
Sri Yukteswar said, “Now, he will return.”

The peasant at once changed his direction and made for the rear
of the ashram. Crossing a sandy tract, he entered the building by
the back door. I had left it unlocked, even as my guru had said.
The man emerged shortly, holding one of my prized cauliflowers. He
now strode along respectably, invested with the dignity of possession.

The unfolding farce, in which my role appeared to be that of bewildered
victim, was not so disconcerting that I failed in indignant pursuit.
I was halfway to the road when Master recalled me. He was shaking
from head to foot with laughter.

“That poor crazy man has been longing for a cauliflower,” he explained
between outbursts of mirth. “I thought it would be a good idea if
he got one of yours, so ill-guarded!”

I dashed to my room, where I found that the thief, evidently one
with a vegetable fixation, had left untouched my gold rings, watch,
and money, all lying openly on the blanket. He had crawled instead
under the bed where, completely hidden from casual sight, one of
my cauliflowers had aroused his singlehearted desire.

I asked Sri Yukteswar that evening to explain the incident which
had, I thought, a few baffling features.

My guru shook his head slowly. “You will understand it someday.
Science will soon discover a few of these hidden laws.”

When the wonders of radio burst some years later on an astounded
world, I remembered Master’s prediction. Age-old concepts of time
and space were annihilated; no peasant’s home so narrow that London
or Calcutta could not enter! The dullest intelligence enlarged
before indisputable proof of one aspect of man’s omnipresence.

The “plot” of the cauliflower comedy can be best understood by a
radio analogy. Sri Yukteswar was a perfect human radio. Thoughts
are no more than very gentle vibrations moving in the ether. Just
as a sensitized radio picks up a desired musical number out of
thousands of other programs from every direction, so my guru had
been able to catch the thought of the half-witted man who hankered
for a cauliflower, out of the countless thoughts of broadcasting
human wills in the world. {FN15-2} By his powerful will, Master was
also a human broadcasting station, and had successfully directed
the peasant to reverse his steps and go to a certain room for a
single cauliflower.

Intuition {FN15-3} is soul guidance, appearing naturally in man during
those instants when his mind is calm. Nearly everyone has had the
experience of an inexplicably correct “hunch,” or has transferred
his thoughts effectively to another person.

The human mind, free from the static of restlessness, can perform
through its antenna of intuition all the functions of complicated
radio mechanisms-sending and receiving thoughts, and tuning out
undesirable ones. As the power of a radio depends on the amount of
electrical current it can utilize, so the human radio is energized
according to the power of will possessed by each individual.

All thoughts vibrate eternally in the cosmos. By deep concentration, a
master is able to detect the thoughts of any mind, living or dead.
Thoughts are universally and not individually rooted; a truth
cannot be created, but only perceived. The erroneous thoughts of
man result from imperfections in his discernment. The goal of yoga
science is to calm the mind, that without distortion it may mirror
the divine vision in the universe.

Radio and television have brought the instantaneous sound and sight
of remote persons to the firesides of millions: the first faint
scientific intimations that man is an all-pervading spirit. Not
a body confined to a point in space, but the vast soul, which the
ego in most barbaric modes conspires in vain to cramp.

“Very strange, very wonderful, seemingly very improbable phenomena
may yet appear which, when once established, will not astonish us
more than we are now astonished at all that science has taught us
during the last century,” Charles Robert Richet, Nobel Prizeman in
physiology, has declared. “It is assumed that the phenomena which
we now accept without surprise, do not excite our astonishment
because they are understood. But this is not the case. If they do
not surprise us it is not because they are understood, it is because
they are familiar; for if that which is not understood ought to
surprise us, we should be surprised at everything-the fall of a
stone thrown into the air, the acorn which becomes an oak, mercury
which expands when it is heated, iron attracted by a magnet,
phosphorus which burns when it is rubbed. . . . The science of
today is a light matter; the revolutions and evolutions which it
will experience in a hundred thousand years will far exceed the
most daring anticipations. The truths-those surprising, amazing,
unforeseen truths-which our descendants will discover, are even
now all around us, staring us in the eyes, so to speak, and yet
we do not see them. But it is not enough to say that we do not see
them; we do not wish to see them; for as soon as an unexpected and
unfamiliar fact appears, we try to fit it into the framework of
the commonplaces of acquired knowledge, and we are indignant that
anyone should dare to experiment further.”

A humorous occurrence took place a few days after I had been so
implausibly robbed of a cauliflower. A certain kerosene lamp could
not be found. Having so lately witnessed my guru’s omniscient
insight, I thought he would demonstrate that it was child’s play
to locate the lamp.

Master perceived my expectation. With exaggerated gravity he
questioned all ashram residents. A young disciple confessed that
he had used the lamp to go to the well in the back yard.

Sri Yukteswar gave the solemn counsel: “Seek the lamp near the
well.”

I rushed there; no lamp! Crestfallen, I returned to my guru. He
was now laughing heartily, without compunction for my disillusionment.

“Too bad I couldn’t direct you to the vanished lamp; I am not a
fortune teller!” With twinkling eyes, he added, “I am not even a
satisfactory Sherlock Holmes!”

I realized that Master would never display his powers when challenged,
or for a triviality.

Delightful weeks sped by. Sri Yukteswar was planning a religious
procession. He asked me to lead the disciples over the town and
beach of Puri. The festive day dawned as one of the hottest of the
summer.

“Guruji, how can I take the barefooted students over the fiery
sands?” I spoke despairingly.

“I will tell you a secret,” Master responded. “The Lord will send
an umbrella of clouds; you all shall walk in comfort.”

I happily organized the procession; our group started from the
ashram with a SAT-SANGA banner. {FN15-4} Designed by Sri Yukteswar,
it bore the symbol of the single {FN15-5} eye, the telescopic gaze
of intuition.

No sooner had we left the hermitage than the part of the sky which
was overhead became filled with clouds as though by magic. To the
accompaniment of astonished ejaculations from all sides, a very
light shower fell, cooling the city streets and the burning seashore.
The soothing drops descended during the two hours of the parade.
The exact instant at which our group returned to the ashram, the
clouds and rain passed away tracelessly.

“You see how God feels for us,” Master replied after I had expressed
my gratitude. “The Lord responds to all and works for all. Just as
He sent rain at my plea, so He fulfills any sincere desire of the
devotee. Seldom do men realize how often God heeds their prayers.
He is not partial to a few, but listens to everyone who approaches
Him trustingly. His children should ever have implicit faith in
the loving-kindness of their Omnipresent Father.” {FN15-6}

Sri Yukteswar sponsored four yearly festivals, at the equinoxes
and solstices, when his students gathered from far and near. The
winter solstice celebration was held in Serampore; the first one
I attended left me with a permanent blessing.

The festivities started in the morning with a barefoot procession
along the streets. The voices of a hundred students rang out with
sweet religious songs; a few musicians played the flute and KHOL
KARTAL (drums and cymbals). Enthusiastic townspeople strewed the
path with flowers, glad to be summoned from prosaic tasks by our
resounding praise of the Lord’s blessed name. The long tour ended
in the courtyard of the hermitage. There we encircled our guru,
while students on upper balconies showered us with marigold blossoms.

Many guests went upstairs to receive a pudding of CHANNA and
oranges.  I made my way to a group of brother disciples who were
serving today as cooks. Food for such large gatherings had to
be cooked outdoors in huge cauldrons. The improvised wood-burning
brick stoves were smoky and tear-provoking, but we laughed merrily
at our work. Religious festivals in India are never considered
troublesome; each one does his part, supplying money, rice,
vegetables, or his personal services.

Master was soon in our midst, supervising the details of the feast.
Busy every moment, he kept pace with the most energetic young
student.

A SANKIRTAN (group chanting), accompanied by the harmonium and
hand-played Indian drums, was in progress on the second floor. Sri
Yukteswar listened appreciatively; his musical sense was acutely
perfect.

“They are off key!” Master left the cooks and joined the artists.
The melody was heard again, this time correctly rendered.

In India, music as well as painting and the drama is considered a
divine art. Brahma, Vishnu, and Shiva-the Eternal Trinity-were the
first musicians. The Divine Dancer Shiva is scripturally represented
as having worked out the infinite modes of rhythm in His cosmic
dance of universal creation, preservation, and dissolution, while
Brahma accentuated the time-beat with the clanging cymbals, and
Vishnu sounded the holy MRIDANGA or drum. Krishna, an incarnation
of Vishnu, is always shown in Hindu art with a flute, on which
he plays the enrapturing song that recalls to their true home the
human souls wandering in MAYA-delusion. Saraswati, goddess of wisdom,
is symbolized as performing on the VINA, mother of all stringed
instruments. The SAMA VEDA of India contains the world’s earliest
writings on musical science.

The foundation stone of Hindu music is the RAGAS or fixed melodic
scales. The six basic RAGAS branch out into 126 derivative RAGINIS
(wives) and PUTRAS (sons). Each RAGA has a minimum of five notes:
a leading note (VADI or king), a secondary note (SAMAVADI or prime
minister), helping notes (ANUVADI, attendants), and a dissonant
note (VIVADI, the enemy).

Each one of the six basic RAGAS has a natural correspondence with
a certain hour of the day, season of the year, and a presiding
deity who bestows a particular potency. Thus, (1) the HINDOLE RAGA
is heard only at dawn in the spring, to evoke the mood of universal
love; (2) DEEPAKA RAGA is played during the evening in summer, to
arouse compassion; (3) MEGHA RAGA is a melody for midday in the
rainy season, to summon courage; (4) BHAIRAVA RAGA is played in the
mornings of August, September, October, to achieve tranquillity;
(5) SRI RAGA is reserved for autumn twilights, to attain pure love;
(6) MALKOUNSA RAGA is heard at midnights in winter, for valor.

The ancient rishis discovered these laws of sound alliance between
nature and man. Because nature is an objectification of AUM,
the Primal Sound or Vibratory Word, man can obtain control over
all natural manifestations through the use of certain MANTRAS or
chants. {FN15-7} Historical documents tell of the remarkable powers
possessed by Miyan Tan Sen, sixteenth century court musician for
Akbar the Great. Commanded by the Emperor to sing a night RAGA
while the sun was overhead, Tan Sen intoned a MANTRA which instantly
caused the whole palace precincts to become enveloped in darkness.

Indian music divides the octave into 22 SRUTIS or demi-semitones.
These microtonal intervals permit fine shades of musical expression
unattainable by the Western chromatic scale of 12 semitones. Each
one of the seven basic notes of the octave is associated in Hindu
mythology with a color, and the natural cry of a bird or beast-DO
with green, and the peacock; RE with red, and the skylark; MI with
golden, and the goat; FA with yellowish white, and the heron; SOL
with black, and the nightingale; LA with yellow, and the horse; SI
with a combination of all colors, and the elephant.

Three scales-major, harmonic minor, melodic minor-are the only
ones which Occidental music employs, but Indian music outlines 72
THATAS or scales. The musician has a creative scope for endless
improvisation around the fixed traditional melody or RAGA; he
concentrates on the sentiment or definitive mood of the structural
theme and then embroiders it to the limits of his own originality.
The Hindu musician does not read set notes; he clothes anew at each
playing the bare skeleton of the RAGA, often confining himself to
a single melodic sequence, stressing by repetition all its subtle
microtonal and rhythmic variations. Bach, among Western composers,
had an understanding of the charm and power of repetitious sound
slightly differentiated in a hundred complex ways.

Ancient Sanskrit literature describes 120 TALAS or time-measures.
The traditional founder of Hindu music, Bharata, is said to have
isolated 32 kinds of TALA in the song of a lark. The origin of TALA
or rhythm is rooted in human movements-the double time of walking,
and the triple time of respiration in sleep, when inhalation is
twice the length of exhalation. India has always recognized the
human voice as the most perfect instrument of sound. Hindu music
therefore largely confines itself to the voice range of three
octaves. For the same reason, melody (relation of successive notes)
is stressed, rather than harmony (relation of simultaneous notes).

The deeper aim of the early rishi-musicians was to blend the singer
with the Cosmic Song which can be heard through awakening of man’s
occult spinal centers. Indian music is a subjective, spiritual,
and individualistic art, aiming not at symphonic brilliance but at
personal harmony with the Oversoul. The Sanskrit word for musician
is BHAGAVATHAR, “he who sings the praises of God.” The SANKIRTANS
or musical gatherings are an effective form of yoga or spiritual
discipline, necessitating deep concentration, intense absorption
in the seed thought and sound. Because man himself is an expression
of the Creative Word, sound has the most potent and immediate effect
on him, offering a way to remembrance of his divine origin.

The SANKIRTAN issuing from Sri Yukteswar’s second-story sitting
room on the day of the festival was inspiring to the cooks amidst
the steaming pots. My brother disciples and I joyously sang the
refrains, beating time with our hands.

By sunset we had served our hundreds of visitors with KHICHURI (rice
and lentils), vegetable curry, and rice pudding. We laid cotton
blankets over the courtyard; soon the assemblage was squatting
under the starry vault, quietly attentive to the wisdom pouring from
Sri Yukteswar’s lips. His public speeches emphasized the value of
KRIYA YOGA, and a life of self-respect, calmness, determination,
simple diet, and regular exercise.

A group of very young disciples then chanted a few sacred hymns; the
meeting concluded with SANKIRTAN. From ten o’clock until midnight,
the ashram residents washed pots and pans, and cleared the courtyard.
My guru called me to his side.

“I am pleased over your cheerful labors today and during the past
week of preparations. I want you with me; you may sleep in my bed
tonight.”

This was a privilege I had never thought would fall to my lot. We
sat awhile in a state of intense divine tranquillity. Hardly ten
minutes after we had gotten into bed, Master rose and began to
dress.

“What is the matter, sir?” I felt a tinge of unreality in the
unexpected joy of sleeping beside my guru.

“I think that a few students who missed their proper train connections
will be here soon. Let us have some food ready.”

“Guruji, no one would come at one o’clock in the morning!”

“Stay in bed; you have been working very hard. But I am going to
cook.”

At Sri Yukteswar’s resolute tone, I jumped up and followed him to
the small daily-used kitchen adjacent to the second-floor inner
balcony.  Rice and DHAL were soon boiling.

My guru smiled affectionately. “Tonight you have conquered fatigue
and fear of hard work; you shall never be bothered by them in the
future.”

As he uttered these words of lifelong blessing, footsteps sounded
in the courtyard. I ran downstairs and admitted a group of students.

“Dear brother, how reluctant we are to disturb Master at this hour!”
One man addressed me apologetically. “We made a mistake about train
schedules, but felt we could not return home without a glimpse of
our guru.”

“He has been expecting you and is even now preparing your food.”

Sri Yukteswar’s welcoming voice rang out; I led the astonished
visitors to the kitchen. Master turned to me with twinkling eyes.

“Now that you have finished comparing notes, no doubt you are
satisfied that our guests really did miss their train!”

I followed him to his bedroom a half hour later, realizing fully
that I was about to sleep beside a godlike guru.

{FN15-1} Puri, about 310 miles south of Calcutta, is a famous
pilgrimage city for devotees of Krishna; his worship is celebrated
there with two immense annual festivals, SNANAYATRA and RATHAYATRA.

{FN15-2} The 1939 discovery of a radio microscope revealed
a new world of hitherto unknown rays. “Man himself as well as all
kinds of supposedly inert matter constantly emits the rays that
this instrument ‘sees,’” reported the ASSOCIATED PRESS. “Those
who believe in telepathy, second sight, and clairvoyance, have in
this announcement the first scientific proof of the existence of
invisible rays which really travel from one person to another. The
radio device actually is a radio frequency spectroscope. It does
the same thing for cool, nonglowing matter that the spectroscope
does when it discloses the kinds of atoms that make the stars. . .
. The existence of such rays coming from man and all living things
has been suspected by scientists for many years. Today is the first
experimental proof of their existence. The discovery shows that
every atom and every molecule in nature is a continuous radio
broadcasting station. . . . Thus even after death the substance
that was a man continues to send out its delicate rays. The wave
lengths of these rays range from shorter than anything now used
in broadcasting to the longest kind of radio waves.  The jumble of
these rays is almost inconceivable. There are millions of them. A
single very large molecule may give off 1,000,000 different wave
lengths at the same time. The longer wave lengths of this sort
travel with the ease and speed of radio waves. . . . There is one
amazing difference between the new radio rays and familiar rays
like light. This is the prolonged time, amounting to thousands of
years, which these radio waves will keep on emitting from undisturbed
matter.”

{FN15-3} One hesitates to use “intuition”; Hitler has almost ruined
the word along with more ambitious devastations. The Latin root
meaning of INTUITION is “inner protection.” The Sanskrit word AGAMA
means intuitional knowledge born of direct soul-perception; hence
certain ancient treatises by the rishis were called AGAMAS.

{FN15-4} SAT is literally “being,” hence “essence; reality.” SANGA
is “association.” Sri Yukteswar called his hermitage organization
SAT-SANGA, “fellowship with truth.”

{FN15-5} “If therefore thine eye be single, thy whole body shall
be full of light.”-MATTHEW 6:22. During deep meditation, the single
or spiritual eye becomes visible within the central part of the
forehead.  This omniscient eye is variously referred to in scriptures
as the third eye, the star of the East, the inner eye, the dove
descending from heaven, the eye of Shiva, the eye of intuition,
etc.

{FN15-6} “He that planted the ear, shall he not hear? he that formed
the eye, shall he not see? . . . he that teacheth man knowledge,
shall he not know?”-PSALM 94:9-10.

{FN15-7} Folklore of all peoples contains references to incantations
with power over nature. The American Indians are well-known to
have developed sound rituals for rain and wind. Tan Sen, the great
Hindu musician, was able to quench fire by the power of his song.
Charles Kellogg, the California naturalist, gave a demonstration
of the effect of tonal vibration on fire in 1926 before a group
of New York firemen.  “Passing a bow, like an enlarged violin bow,
swiftly across an aluminum tuning fork, he produced a screech like
intense radio static.  Instantly the yellow gas flame, two feet
high, leaping inside a hollow glass tube, subsided to a height of
six inches and became a sputtering blue flare. Another attempt with
the bow, and another screech of vibration, extinguished it.”




CHAPTER: 16

OUTWITTING THE STARS


“Mukunda, why don’t you get an astrological armlet?”

“Should I, Master? I don’t believe in astrology.”

“It is never a question of BELIEF; the only scientific attitude
one can take on any subject is whether it is TRUE. The law of
gravitation worked as efficiently before Newton as after him. The
cosmos would be fairly chaotic if its laws could not operate without
the sanction of human belief.

“Charlatans have brought the stellar science to its present state
of disrepute. Astrology is too vast, both mathematically {FN16-1}
and philosophically, to be rightly grasped except by men of profound
understanding. If ignoramuses misread the heavens, and see there a
scrawl instead of a script, that is to be expected in this imperfect
world. One should not dismiss the wisdom with the ‘wise.’

“All parts of creation are linked together and interchange their
influences. The balanced rhythm of the universe is rooted in
reciprocity,” my guru continued. “Man, in his human aspect, has
to combat two sets of forces-first, the tumults within his being,
caused by the admixture of earth, water, fire, air, and ethereal
elements; second, the outer disintegrating powers of nature. So long
as man struggles with his mortality, he is affected by the myriad
mutations of heaven and earth.

“Astrology is the study of man’s response to planetary stimuli.
The stars have no conscious benevolence or animosity; they merely
send forth positive and negative radiations. Of themselves, these
do not help or harm humanity, but offer a lawful channel for the
outward operation of cause-effect equilibriums which each man has
set into motion in the past.

“A child is born on that day and at that hour when the celestial
rays are in mathematical harmony with his individual karma. His
horoscope is a challenging portrait, revealing his unalterable
past and its probable future results. But the natal chart can be
rightly interpreted only by men of intuitive wisdom: these are few.

“The message boldly blazoned across the heavens at the moment
of birth is not meant to emphasize fate-the result of past good
and evil-but to arouse man’s will to escape from his universal
thralldom. What he has done, he can undo. None other than himself
was the instigator of the causes of whatever effects are now
prevalent in his life. He can overcome any limitation, because he
created it by his own actions in the first place, and because he
has spiritual resources which are not subject to planetary pressure.

“Superstitious awe of astrology makes one an automaton, slavishly
dependent on mechanical guidance. The wise man defeats his
planets—which is to say, his past-by transferring his allegiance
from the creation to the Creator. The more he realizes his unity
with Spirit, the less he can be dominated by matter. The soul is
ever-free; it is deathless because birthless. It cannot be regimented
by stars.

“Man IS a soul, and HAS a body. When he properly places his sense
of identity, he leaves behind all compulsive patterns. So long as
he remains confused in his ordinary state of spiritual amnesia, he
will know the subtle fetters of environmental law.

“God is harmony; the devotee who attunes himself will never perform
any action amiss. His activities will be correctly and naturally timed
to accord with astrological law. After deep prayer and meditation
he is in touch with his divine consciousness; there is no greater
power than that inward protection.”

“Then, dear Master, why do you want me to wear an astrological
bangle?” I ventured this question after a long silence, during
which I had tried to assimilate Sri Yukteswar’s noble exposition.

“It is only when a traveler has reached his goal that he is justified
in discarding his maps. During the journey, he takes advantage of
any convenient short cut. The ancient rishis discovered many ways
to curtail the period of man’s exile in delusion. There are certain
mechanical features in the law of karma which can be skillfully
adjusted by the fingers of wisdom.

“All human ills arise from some transgression of universal law.
The scriptures point out that man must satisfy the laws of nature,
while not discrediting the divine omnipotence. He should say: ‘Lord,
I trust in Thee, and know Thou canst help me, but I too will do
my best to undo any wrong I have done.’ By a number of means-by
prayer, by will power, by yoga meditation, by consultation with
saints, by use of astrological bangles-the adverse effects of past
wrongs can be minimized or nullified.

“Just as a house can be fitted with a copper rod to absorb the
shock of lightning, so the bodily temple can be benefited by various
protective measures. Ages ago our yogis discovered that pure metals
emit an astral light which is powerfully counteractive to negative
pulls of the planets. Subtle electrical and magnetic radiations
are constantly circulating in the universe; when a man’s body is
being aided, he does not know it; when it is being disintegrated,
he is still in ignorance. Can he do anything about it?

“This problem received attention from our rishis; they found helpful
not only a combination of metals, but also of plants and-most
effective of all-faultless jewels of not less than two carats. The
preventive uses of astrology have seldom been seriously studied
outside of India. One little-known fact is that the proper jewels,
metals, or plant preparations are valueless unless the required
weight is secured, and unless these remedial agents are worn next
to the skin.”

“Sir, of course I shall take your advice and get a bangle. I am
intrigued at the thought of outwitting a planet!”

“For general purposes I counsel the use of an armlet made of gold,
silver, and copper. But for a specific purpose I want you to get
one of silver and lead.” Sri Yukteswar added careful directions.

“Guruji, what ‘specific purpose’ do you mean?”

“The stars are about to take an unfriendly interest in you, Mukunda.
Fear not; you shall be protected. In about a month your liver will
cause you much trouble. The illness is scheduled to last for six
months, but your use of an astrological armlet will shorten the
period to twenty-four days.”

I sought out a jeweler the next day, and was soon wearing the
bangle.  My health was excellent; Master’s prediction slipped from
my mind. He left Serampore to visit Benares. Thirty days after our
conversation, I felt a sudden pain in the region of my liver. The
following weeks were a nightmare of excruciating pain. Reluctant
to disturb my guru, I thought I would bravely endure my trial alone.

But twenty-three days of torture weakened my resolution; I entrained
for Benares. There Sri Yukteswar greeted me with unusual warmth,
but gave me no opportunity to tell him my woes in private. Many
devotees visited Master that day, just for a DARSHAN. {FN16-2}
Ill and neglected, I sat in a corner. It was not until after the
evening meal that all guests had departed. My guru summoned me to
the octagonal balcony of the house.

“You must have come about your liver disorder.” Sri Yukteswar’s
gaze was averted; he walked to and fro, occasionally intercepting
the moonlight. “Let me see; you have been ailing for twenty-four
days, haven’t you?”

“Yes, sir.”

“Please do the stomach exercise I have taught you.”

“If you knew the extent of my suffering, Master, you would not ask
me to exercise.” Nevertheless I made a feeble attempt to obey him.

“You say you have pain; I say you have none. How can such contradictions
exist?” My guru looked at me inquiringly.

I was dazed and then overcome with joyful relief. No longer could
I feel the continuous torment that had kept me nearly sleepless
for weeks; at Sri Yukteswar’s words the agony vanished as though
it had never been.

I started to kneel at his feet in gratitude, but he quickly prevented
me.

“Don’t be childish. Get up and enjoy the beauty of the moon over
the Ganges.” But Master’s eyes were twinkling happily as I stood
in silence beside him. I understood by his attitude that he wanted
me to feel that not he, but God, had been the Healer.

I wear even now the heavy silver and lead bangle, a memento of that
day-long-past, ever-cherished-when I found anew that I was living
with a personage indeed superhuman. On later occasions, when
I brought my friends to Sri Yukteswar for healing, he invariably
recommended jewels or the bangle, extolling their use as an act of
astrological wisdom.

I had been prejudiced against astrology from my childhood, partly
because I observed that many people are sequaciously attached to it,
and partly because of a prediction made by our family astrologer:
“You will marry three times, being twice a widower.” I brooded
over the matter, feeling like a goat awaiting sacrifice before the
temple of triple matrimony.

“You may as well be resigned to your fate,” my brother Ananta had
remarked. “Your written horoscope has correctly stated that you
would fly from home toward the Himalayas during your early years,
but would be forcibly returned. The forecast of your marriages is
also bound to be true.”

A clear intuition came to me one night that the prophecy was wholly
false. I set fire to the horoscope scroll, placing the ashes in a
paper bag on which I wrote: “Seeds of past karma cannot germinate
if they are roasted in the divine fires of wisdom.” I put the bag
in a conspicuous spot; Ananta immediately read my defiant comment.

“You cannot destroy truth as easily as you have burnt this paper
scroll.” My brother laughed scornfully.

It is a fact that on three occasions before I reached manhood, my
family tried to arrange my betrothal. Each time I refused to fall
in with the plans, {FN16-3} knowing that my love for God was more
overwhelming than any astrological persuasion from the past.

“The deeper the self-realization of a man, the more he influences
the whole universe by his subtle spiritual vibrations, and the
less he himself is affected by the phenomenal flux.” These words
of Master’s often returned inspiringly to my mind.

Occasionally I told astrologers to select my worst periods, according
to planetary indications, and I would still accomplish whatever
task I set myself. It is true that my success at such times has
been accompanied by extraordinary difficulties. But my conviction
has always been justified: faith in the divine protection, and the
right use of man’s God-given will, are forces formidable beyond
any the “inverted bowl” can muster.

The starry inscription at one’s birth, I came to understand, is not
that man is a puppet of his past. Its message is rather a prod to
pride; the very heavens seek to arouse man’s determination to be
free from every limitation. God created each man as a soul, dowered
with individuality, hence essential to the universal structure,
whether in the temporary role of pillar or parasite. His freedom
is final and immediate, if he so wills; it depends not on outer
but inner victories.

Sri Yukteswar discovered the mathematical application of a 24,000-year
equinoctial cycle to our present age. {FN16-4} The cycle is divided
into an Ascending Arc and a Descending Arc, each of 12,000 years.
Within each Arc fall four YUGAS or Ages, called KALI, DWAPARA,
TRETA, and SATYA, corresponding to the Greek ideas of Iron, Bronze,
Silver, and Golden Ages.

My guru determined by various calculations that the last KALI YUGA
or Iron Age, of the Ascending Arc, started about A.D. 500. The Iron
Age, 1200 years in duration, is a span of materialism; it ended
about A.D.  1700. That year ushered in DWAPARA YUGA, a 2400-year
period of electrical and atomic-energy developments, the age of
telegraph, radio, airplanes, and other space-annihilators.

The 3600-year period of TRETA YUGA will start in A.D. 4100; its
age will be marked by common knowledge of telepathic communications
and other time-annihilators. During the 4800 years of SATYA YUGA,
final age in an ascending arc, the intelligence of a man will be
completely developed; he will work in harmony with the divine plan.

A descending arc of 12,000 years, starting with a descending
Golden Age of 4800 years, then begins {FN16-5} for the world; man
gradually sinks into ignorance. These cycles are the eternal rounds
of MAYA, the contrasts and relativities of the phenomenal universe.
{FN16-6} Man, one by one, escapes from creation’s prison of duality
as he awakens to consciousness of his inseverable divine unity with
the Creator.

Master enlarged my understanding not only of astrology but of the
world’s scriptures. Placing the holy texts on the spotless table of
his mind, he was able to dissect them with the scalpel of intuitive
reasoning, and to separate errors and interpolations of scholars
from the truths as originally expressed by the prophets.

“Fix one’s vision on the end of the nose.” This inaccurate
interpretation of a BHAGAVAD GITA stanza, {FN16-7} widely accepted
by Eastern pundits and Western translators, used to arouse Master’s
droll criticism.

“The path of a yogi is singular enough as it is,” he remarked. “Why
counsel him that he must also make himself cross-eyed? The true
meaning of NASIKAGRAM is ‘origin of the nose,’ not ‘end of the
nose.’ The nose begins at the point between the two eyebrows, the
seat of spiritual vision.” {FN16-8} Because of one SANKHYA {FN16-9}
aphorism, “ISWAR-ASHIDHA,”-“A Lord of Creation cannot be deduced”
or “God is not proved,” {FN16-10}—many scholars call the whole
philosophy atheistical.

“The verse is not nihilistic,” Sri Yukteswar explained. “It merely
signifies that to the unenlightened man, dependent on his senses
for all final judgments, proof of God must remain unknown and
therefore non-existent. True SANKHYA followers, with unshakable
insight born of meditation, understand that the Lord is both existent
and knowable.”

Master expounded the Christian Bible with a beautiful clarity.
It was from my Hindu guru, unknown to the roll call of Christian
membership, that I learned to perceive the deathless essence of
the Bible, and to understand the truth in Christ’s assertion-surely
the most thrillingly intransigent ever uttered: “Heaven and earth
shall pass away, but my words shall not pass away.” {FN16-11}

The great masters of India mold their lives by the same godly ideals
which animated Jesus; these men are his proclaimed kin: “Whosoever
shall do the will of my Father which is in heaven, the same is my
brother, and sister, and mother.” {FN16-12} “If ye continue in my
word,” Christ pointed out, “then are ye my disciples indeed; and ye
shall know the truth, and the truth shall make you free.” {FN16-13}
Freemen all, lords of themselves, the Yogi-Christs of India are part
of the immortal fraternity: those who have attained a liberating
knowledge of the One Father.

“The Adam and Eve story is incomprehensible to me!” I observed with
considerable heat one day in my early struggles with the allegory.
“Why did God punish not only the guilty pair, but also the innocent
unborn generations?”

Master was more amused by my vehemence than my ignorance. “GENESIS
is deeply symbolic, and cannot be grasped by a literal interpretation,”
he explained. “Its ‘tree of life’ is the human body. The spinal
cord is like an upturned tree, with man’s hair as its roots, and
afferent and efferent nerves as branches. The tree of the nervous
system bears many enjoyable fruits, or sensations of sight, sound,
smell, taste, and touch. In these, man may rightfully indulge; but
he was forbidden the experience of sex, the ‘apple’ at the center
of the bodily garden. {FN16-14}

“The ‘serpent’ represents the coiled-up spinal energy which stimulates
the sex nerves. ‘Adam’ is reason, and ‘Eve’ is feeling. When the
emotion or Eve-consciousness in any human being is overpowered by
the sex impulse, his reason or Adam also succumbs. {FN16-15}

“God created the human species by materializing the bodies of man
and woman through the force of His will; He endowed the new species
with the power to create children in a similar ‘immaculate’ or divine
manner. {FN16-16} Because His manifestation in the individualized
soul had hitherto been limited to animals, instinct-bound and
lacking the potentialities of full reason, God made the first human
bodies, symbolically called Adam and Eve. To these, for advantageous
upward evolution, He transferred the souls or divine essence of two
animals. {FN16-17} In Adam or man, reason predominated; in Eve or
woman, feeling was ascendant. Thus was expressed the duality or
polarity which underlies the phenomenal worlds. Reason and feeling
remain in a heaven of cooperative joy so long as the human mind is
not tricked by the serpentine energy of animal propensities.

“The human body was therefore not solely a result of evolution from
beasts, but was produced by an act of special creation by God. The
animal forms were too crude to express full divinity; the human being
was uniquely given a tremendous mental capacity-the ‘thousand-petaled
lotus’ of the brain-as well as acutely awakened occult centers in
the spine.

“God, or the Divine Consciousness present within the first created
pair, counseled them to enjoy all human sensibilities, but not to
put their concentration on touch sensations. {FN16-18} These were
banned in order to avoid the development of the sex organs, which
would enmesh humanity in the inferior animal method of propagation.
The warning not to revive subconsciously-present bestial memories
was not heeded.  Resuming the way of brute procreation, Adam and
Eve fell from the state of heavenly joy natural to the original
perfect man.

“Knowledge of ‘good and evil’ refers to the cosmic dualistic
compulsion. Falling under the sway of MAYA through misuse of his
feeling and reason, or Eve-and Adam-consciousness, man relinquishes
his right to enter the heavenly garden of divine self-sufficiency.
{FN16-19} The personal responsibility of every human being is to
restore his ‘parents’ or dual nature to a unified harmony or Eden.”

As Sri Yukteswar ended his discourse, I glanced with new respect
at the pages of GENESIS.

“Dear Master,” I said, “for the first time I feel a proper filial
obligation toward Adam and Eve!”

{FN16-1} From astronomical references in ancient Hindu scriptures,
scholars have been able to correctly ascertain the dates of the
authors. The scientific knowledge of the rishis was very great; in
the KAUSHITAKI BRAHMANA we find precise astronomical passages which
show that in 3100 B.C. the Hindus were far advanced in astronomy,
which had a practical value in determining the auspicious times
for astrological ceremonies. In an article in EAST-WEST, February,
1934, the following summary is given of the JYOTISH or body
of Vedic astronomical treatises: “It contains the scientific lore
which kept India at the forefront of all ancient nations and made
her the mecca of seekers after knowledge. The very ancient BRAHMAGUPTA,
one of the JYOTISH works, is an astronomical treatise dealing with
such matters as the heliocentric motion of the planetary bodies
in our solar system, the obliquity of the ecliptic, the earth’s
spherical form, the reflected light of the moon, the earth’s daily
axial revolution, the presence of fixed stars in the Milky Way, the
law of gravitation, and other scientific facts which did not dawn
in the Western world until the time of Copernicus and Newton.”

It is now well-known that the so-called “Arabic numerals,” without
whose symbols advanced mathematics is difficult, came to Europe in
the 9th century, via the Arabs, from India, where that system of
notation had been anciently formulated. Further light on India’s
vast scientific heritage will be found in Dr. P. C. Ray’s HISTORY
OF HINDU CHEMISTRY, and in Dr. B. N. Seal’s POSITIVE SCIENCES OF
THE ANCIENT HINDUS.

{FN16-2} The blessing which flows from the mere sight of a saint.

{FN16-3} One of the girls whom my family selected as a possible
bride for me, afterwards married my cousin, Prabhas Chandra Ghose.

{FN16-4} A series of thirteen articles on the historical verification
of Sri Yukteswar’s YUGA theory appeared in the magazine EAST-WEST
(Los Angeles) from September, 1932, to September, 1933.

{FN16-5} In the year A.D. 12,500.

{FN16-6} The Hindu scriptures place the present world-age as
occurring within the KALI YUGA of a much longer universal cycle than
the simple 24,000-year equinoctial cycle with which Sri Yukteswar
was concerned.  The universal cycle of the scriptures is 4,300,560,000
years in extent, and measures out a Day of Creation or the length
of life assigned to our planetary system in its present form. This
vast figure given by the rishis is based on a relationship between
the length of the solar year and a multiple of Pi (3.1416, the
ratio of the circumference to the diameter of a circle).

The life span for a whole universe, according to the ancient seers,
is 314,159,000,000,000 solar years, or “One Age of Brahma.”

Scientists estimate the present age of the earth to be about two
billion years, basing their conclusions on a study of lead pockets
left as a result of radioactivity in rocks. The Hindu scriptures
declare that an earth such as ours is dissolved for one of two
reasons: the inhabitants as a whole become either completely good
or completely evil. The world-mind thus generates a power which
releases the captive atoms held together as an earth.

Dire pronouncements are occasionally published regarding an imminent
“end of the world.” The latest prediction of doom was given by Rev.
Chas. G. Long of Pasadena, who publicly set the “Day of Judgment”
for Sept. 21, 1945. UNITED PRESS reporters asked my opinion; I
explained that world cycles follow an orderly progression according
to a divine plan. No earthly dissolution is in sight; two billion
years of ascending and descending equinoctial cycles are yet
in store for our planet in its present form. The figures given by
the rishis for the various world ages deserve careful study in the
West; the magazine TIME (Dec. 17, 1945, p. 6) called them “reassuring
statistics.”

{FN16-7} chapter VI:13.

{FN16-8} “The light of the body is the eye: therefore when thine
eye is single, thy whole body also is full of light; but when thine
eye is evil, thy body also is full of darkness. Take heed therefore
that the light which is in thee be not darkness.”-LUKE 11:34-35.

{FN16-9} One of the six systems of Hindu philosophy. SANKHYA teaches
final emancipation through knowledge of twenty-five principles,
starting with PRAKRITI or nature and ending with PURUSHA or soul.

{FN16-10} SANKHYA APHORISMS, I:92.

{FN16-11} MATTHEW 24:35.

{FN16-12} MATTHEW 12:50.

{FN16-13} JOHN 8:31-32. St. John testified: “But as many as received
him, to them gave he power to become the sons of God, even to them
that believe on his name (even to them who are established in the
Christ Consciousness).”-JOHN 1:12.

{FN16-14} “We may eat of the fruit of the trees of the garden: but
of the fruit of the tree which is in the midst of the garden, God
hath said, Ye shall not eat of it, neither shall ye touch it, lest
ye die.”-GENESIS 3:2-3.

{FN16-15} “The woman whom thou gavest to be with me, she gave me
of the tree, and I did eat. The woman said, The serpent beguiled
me, and I did eat.”-GEN. 3:12-13.

{FN16-16} “So God created man in his own image, in the image of God
created he him; male and female created he them. And God blessed
them, and God said unto them, Be fruitful and multiply, and replenish
the earth, and subdue it.”-GEN. 1:27-28.

{FN16-17} “And the Lord God formed man of the dust of the ground,
and breathed into his nostrils the breath of life; and man became
a living soul.”-GEN. 2:7.

{FN16-18} “Now the serpent (sex force) was more subtil than any
beast of the field” (any other sense of the body).-GEN. 3:1.

{FN16-19} “And the Lord God planted a garden eastward in Eden; and
there he put the man whom he had formed.”-GEN. 2:8. “Therefore the
Lord God sent him forth from the garden of Eden, to till the ground
from whence he was taken.”-GEN. 3:23. The divine man first made
by God had his consciousness centered in the omnipotent single eye
in the forehead (eastward). The all-creative powers of his will,
focused at that spot, were lost to man when he began to “till the
ground” of his physical nature.




CHAPTER: 17

SASI AND THE THREE SAPPHIRES


“Because you and my son think so highly of Swami Sri Yukteswar,
I will take a look at him.” The tone of voice used by Dr. Narayan
Chunder Roy implied that he was humoring the whim of half-wits. I
concealed my indignation, in the best traditions of the proselyter.

My companion, a veterinary surgeon, was a confirmed agnostic. His
young son Santosh had implored me to take an interest in his father.
So far my invaluable aid had been a bit on the invisible side.

Dr. Roy accompanied me the following day to the Serampore hermitage.
After Master had granted him a brief interview, marked for the most
part by stoic silence on both sides, the visitor brusquely departed.

“Why bring a dead man to the ashram?” Sri Yukteswar looked at me
inquiringly as soon as the door had closed on the Calcutta skeptic.

“Sir! The doctor is very much alive!”

“But in a short time he will be dead.”

I was shocked. “Sir, this will be a terrible blow to his son. Santosh
yet hopes for time to change his father’s materialistic views. I
beseech you, Master, to help the man.”

“Very well; for your sake.” My guru’s face was impassive. “The
proud horse doctor is far gone in diabetes, although he does not
know it. In fifteen days he will take to his bed. The physicians
will give him up for lost; his natural time to leave this earth is
six weeks from today. Due to your intercession, however, on that
date he will recover. But there is one condition. You must get
him to wear an astrological bangle; he will doubtless object as
violently as one of his horses before an operation!” Master chuckled.

After a silence, during which I wondered how Santosh and I could
best employ the arts of cajolery on the recalcitrant doctor, Sri
Yukteswar made further disclosures.

“As soon as the man gets well, advise him not to eat meat. He will
not heed this counsel, however, and in six months, just as he is
feeling at his best, he will drop dead. Even that six-month extension
of life is granted him only because of your plea.”

The following day I suggested to Santosh that he order an armlet
at the jeweler’s. It was ready in a week, but Dr. Roy refused to
put it on.

“I am in the best of health. You will never impress me with these
astrological superstitions.” The doctor glanced at me belligerently.

I recalled with amusement that Master had justifiably compared
the man to a balky horse. Another seven days passed; the doctor,
suddenly ill, meekly consented to wear the bangle. Two weeks later
the physician in attendance told me that his patient’s case was
hopeless. He supplied harrowing details of the ravages inflicted
by diabetes.

I shook my head. “My guru has said that, after a sickness lasting
one month, Dr. Roy will be well.”

The physician stared at me incredulously. But he sought me out a
fortnight later, with an apologetic air.

“Dr. Roy has made a complete recovery!” he exclaimed. “It is the
most amazing case in my experience. Never before have I seen a dying
man show such an inexplicable comeback. Your guru must indeed be
a healing prophet!”

After one interview with Dr. Roy, during which I repeated Sri
Yukteswar’s advice about a meatless diet, I did not see the man
again for six months. He stopped for a chat one evening as I sat
on the piazza of my family home on Gurpar Road.

“Tell your teacher that by eating meat frequently, I have wholly
regained my strength. His unscientific ideas on diet have not
influenced me.” It was true that Dr. Roy looked a picture of health.

But the next day Santosh came running to me from his home on the
next block. “This morning Father dropped dead!”

This case was one of my strangest experiences with Master. He
healed the rebellious veterinary surgeon in spite of his disbelief,
and extended the man’s natural term on earth by six months, just
because of my earnest supplication. Sri Yukteswar was boundless in
his kindness when confronted by the urgent prayer of a devotee.

It was my proudest privilege to bring college friends to meet my
guru.  Many of them would lay aside-at least in the ashram!-their
fashionable academic cloak of religious skepticism.

One of my friends, Sasi, spent a number of happy week ends in
Serampore. Master became immensely fond of the boy, and lamented
that his private life was wild and disorderly.

“Sasi, unless you reform, one year hence you will be dangerously
ill.” Sri Yukteswar gazed at my friend with affectionate exasperation.
“Mukunda is the witness: don’t say later that I didn’t warn you.”

Sasi laughed. “Master, I will leave it to you to interest a sweet
charity of cosmos in my own sad case! My spirit is willing but my
will is weak. You are my only savior on earth; I believe in nothing
else.”

“At least you should wear a two-carat blue sapphire. It will help
you.”

“I can’t afford one. Anyhow, dear guruji, if trouble comes, I fully
believe you will protect me.”

“In a year you will bring three sapphires,” Sri Yukteswar replied
cryptically. “They will be of no use then.”

Variations on this conversation took place regularly. “I can’t
reform!” Sasi would say in comical despair. “And my trust in you,
Master, is more precious to me than any stone!”

A year later I was visiting my guru at the Calcutta home of his
disciple, Naren Babu. About ten o’clock in the morning, as Sri
Yukteswar and I were sitting quietly in the second-floor parlor,
I heard the front door open. Master straightened stiffly.

“It is that Sasi,” he remarked gravely. “The year is now up; both
his lungs are gone. He has ignored my counsel; tell him I don’t
want to see him.”

Half stunned by Sri Yukteswar’s sternness, I raced down the stairway.
Sasi was ascending.

“O Mukunda! I do hope Master is here; I had a hunch he might be.”

“Yes, but he doesn’t wish to be disturbed.”

Sasi burst into tears and brushed past me. He threw himself at Sri
Yukteswar’s feet, placing there three beautiful sapphires.

“Omniscient guru, the doctors say I have galloping tuberculosis!
They give me no longer than three more months! I humbly implore
your aid; I know you can heal me!”

“Isn’t it a bit late now to be worrying over your life? Depart
with your jewels; their time of usefulness is past.” Master then
sat sphinxlike in an unrelenting silence, punctuated by the boy’s
sobs for mercy.

An intuitive conviction came to me that Sri Yukteswar was merely
testing the depth of Sasi’s faith in the divine healing power. I was
not surprised a tense hour later when Master turned a sympathetic
gaze on my prostrate friend.

“Get up, Sasi; what a commotion you make in other people’s houses!
Return your sapphires to the jeweler’s; they are an unnecessary
expense now. But get an astrological bangle and wear it. Fear not;
in a few weeks you shall be well.”

Sasi’s smile illumined his tear-marred face like sudden sun over
a sodden landscape. “Beloved guru, shall I take the medicines
prescribed by the doctors?”

Sri Yukteswar’s glance was longanimous. “Just as you wish-drink
them or discard them; it does not matter. It is more possible for
the sun and moon to interchange their positions than for you to
die of tuberculosis.” He added abruptly, “Go now, before I change
my mind!”

With an agitated bow, my friend hastily departed. I visited him
several times during the next few weeks, and was aghast to find
his condition increasingly worse.

“Sasi cannot last through the night.” These words from his physician,
and the spectacle of my friend, now reduced almost to a skeleton,
sent me posthaste to Serampore. My guru listened coldly to my
tearful report.

“Why do you come here to bother me? You have already heard me assure
Sasi of his recovery.”

I bowed before him in great awe, and retreated to the door. Sri
Yukteswar said no parting word, but sank into silence, his unwinking
eyes half-open, their vision fled to another world.

I returned at once to Sasi’s home in Calcutta. With astonishment
I found my friend sitting up, drinking milk.

“O Mukunda! What a miracle! Four hours ago I felt Master’s presence
in the room; my terrible symptoms immediately disappeared. I feel
that through his grace I am entirely well.”

In a few weeks Sasi was stouter and in better health than ever
before. {FN17-1} But his singular reaction to his healing had an
ungrateful tinge: he seldom visited Sri Yukteswar again! My friend
told me one day that he so deeply regretted his previous mode of
life that he was ashamed to face Master.

I could only conclude that Sasi’s illness had had the contrasting
effect of stiffening his will and impairing his manners.

The first two years of my course at Scottish Church College were
drawing to a close. My classroom attendance had been very spasmodic;
what little studying I did was only to keep peace with my family.
My two private tutors came regularly to my house; I was regularly
absent: I can discern at least this one regularity in my scholastic
career!

In India two successful years of college bring an Intermediate Arts
diploma; the student may then look forward to another two years
and his A.B. degree.

The Intermediate Arts final examinations loomed ominously ahead.
I fled to Puri, where my guru was spending a few weeks. Vaguely
hoping that he would sanction my nonappearance at the finals, I
related my embarrassing unpreparedness.

But Master smiled consolingly. “You have wholeheartedly pursued
your spiritual duties, and could not help neglecting your college
work.  Apply yourself diligently to your books for the next week:
you shall get through your ordeal without failure.”

I returned to Calcutta, firmly suppressing all reasonable doubts
that occasionally arose with unnerving ridicule. Surveying the
mountain of books on my table, I felt like a traveler lost in a
wilderness. A long period of meditation brought me a labor-saving
inspiration. Opening each book at random, I studied only those
pages which lay thus exposed. Pursuing this course during eighteen
hours a day for a week, I considered myself entitled to advise all
succeeding generations on the art of cramming.

The following days in the examination halls were a justification
of my seemingly haphazard procedure. I passed all the tests, though
by a hairbreadth. The congratulations of my friends and family were
ludicrously mixed with ejaculations betraying their astonishment.

On his return from Puri, Sri Yukteswar gave me a pleasant surprise.
“Your Calcutta studies are now over. I will see that you pursue
your last two years of university work right here in Serampore.”

I was puzzled. “Sir, there is no Bachelor of Arts course in this
town.” Serampore College, the sole institution of higher learning,
offered only a two-year course in Intermediate Arts.

Master smiled mischievously. “I am too old to go about collecting
donations to establish an A.B. college for you. I guess I shall
have to arrange the matter through someone else.”

Two months later Professor Howells, president of Serampore College,
publicly announced that he had succeeded in raising sufficient
funds to offer a four-year course. Serampore College became a branch
affiliation of the University of Calcutta. I was one of the first
students to enroll in Serampore as an A.B. candidate.

“Guruji, how kind you are to me! I have been longing to leave
Calcutta and be near you every day in Serampore. Professor Howells
does not dream how much he owes to your silent help!”

Sri Yukteswar gazed at me with mock severity. “Now you won’t have
to spend so many hours on trains; what a lot of free time for your
studies! Perhaps you will become less of a last-minute crammer and
more of a scholar.” But somehow his tone lacked conviction.

{FN17-1} In 1936 I heard from a friend that Sasi was still in
excellent health.




CHAPTER: 18

A MOHAMMEDAN WONDER-WORKER


“Years ago, right in this very room you now occupy, a Mohammedan
wonder-worker performed four miracles before me!”

Sri Yukteswar made this surprising statement during his first visit
to my new quarters. Immediately after entering Serampore College,
I had taken a room in a near-by boardinghouse, called PANTHI. It
was an old-fashioned brick mansion, fronting the Ganges.

“Master, what a coincidence! Are these newly decorated walls really
ancient with memories?” I looked around my simply furnished room
with awakened interest.

“It is a long story.” My guru smiled reminiscently. “The name of
the FAKIR {FN18-1} was Afzal Khan. He had acquired his extraordinary
powers through a chance encounter with a Hindu yogi.

“‘Son, I am thirsty; fetch me some water.’ A dust-covered SANNYASI
made this request of Afzal one day during his early boyhood in a
small village of eastern Bengal.

“‘Master, I am a Mohammedan. How could you, a Hindu, accept a drink
from my hands?’

“‘Your truthfulness pleases me, my child. I do not observe
the ostracizing rules of ungodly sectarianism. Go; bring me water
quickly.’

“Afzal’s reverent obedience was rewarded by a loving glance from
the yogi.

“‘You possess good karma from former lives,’ he observed solemnly.
‘I am going to teach you a certain yoga method which will give you
command over one of the invisible realms. The great powers that
will be yours should be exercised for worthy ends; never employ
them selfishly! I perceive, alas! that you have brought over from
the past some seeds of destructive tendencies. Do not allow them
to sprout by watering them with fresh evil actions. The complexity
of your previous karma is such that you must use this life to
reconcile your yogic accomplishments with the highest humanitarian
goals.’

“After instructing the amazed boy in a complicated technique, the
master vanished.

“Afzal faithfully followed his yoga exercise for twenty years. His
miraculous feats began to attract widespread attention. It seems that
he was always accompanied by a disembodied spirit whom he called
‘Hazrat.’ This invisible entity was able to fulfill the FAKIR’S
slightest wish.

“Ignoring his master’s warning, Afzal began to misuse his powers.
Whatever object he touched and then replaced would soon disappear
without a trace. This disconcerting eventuality usually made the
Mohammedan an objectionable guest!

“He visited large jewelry stores in Calcutta from time to time,
representing himself as a possible purchaser. Any jewel he handled
would vanish shortly after he had left the shop.

“Afzal was often surrounded by several hundred students, attracted
by the hope of learning his secrets. The FAKIR occasionally invited
them to travel with him. At the railway station he would manage
to touch a roll of tickets. These he would return to the clerk,
remarking: ‘I have changed my mind, and won’t buy them now.’
But when he boarded the train with his retinue, Afzal would be in
possession of the required tickets. {FN18-2}

“These exploits created an indignant uproar; Bengali jewelers and
ticket-sellers were succumbing to nervous breakdowns! The police
who sought to arrest Afzal found themselves helpless; the FAKIR
could remove incriminating evidence merely by saying: ‘Hazrat, take
this away.’”

Sri Yukteswar rose from his seat and walked to the balcony of my
room which overlooked the Ganges. I followed him, eager to hear
more of the baffling Mohammedan Raffles.

“This PANTHI house formerly belonged to a friend of mine. He became
acquainted with Afzal and asked him here. My friend also invited
about twenty neighbors, including myself. I was only a youth then,
and felt a lively curiosity about the notorious FAKIR.” Master
laughed. “I took the precaution of not wearing anything valuable!
Afzal looked me over inquisitively, then remarked:

“‘You have powerful hands. Go downstairs to the garden; get a
smooth stone and write your name on it with chalk; then throw the
stone as far as possible into the Ganges.’

“I obeyed. As soon as the stone had vanished under distant waves,
the Mohammedan addressed me again:

“‘Fill a pot with Ganges water near the front of this house.’

“After I had returned with a vessel of water, the FAKIR cried,
‘Hazrat, put the stone in the pot!’

“The stone appeared at once. I pulled it from the vessel and found
my signature as legible as when I had written it.

“Babu, {FN18-3} one of my friends in the room, was wearing a heavy
antique gold watch and chain. The FAKIR examined them with ominous
admiration. Soon they were missing!

“‘Afzal, please return my prized heirloom!’ Babu was nearly in
tears.

“The Mohammedan was stoically silent for awhile, then said, ‘You
have five hundred rupees in an iron safe. Bring them to me, and I
will tell you where to locate your timepiece.’

“The distraught Babu left immediately for his home. He came back
shortly and handed Afzal the required sum.

“‘Go to the little bridge near your house,’ the FAKIR instructed
Babu.  ‘Call on Hazrat to give you the watch and chain.’

“Babu rushed away. On his return, he was wearing a smile of relief
and no jewelry whatever.

“‘When I commanded Hazrat as directed,’ he announced, ‘my watch
came tumbling down from the air into my right hand! You may be sure
I locked the heirloom in my safe before rejoining the group here!’

“Babu’s friends, witnesses of the comicotragedy of the ransom for a
watch, were staring with resentment at Afzal. He now spoke placatingly.

“‘Please name any drink you want; Hazrat will produce it.’

“A number asked for milk, others for fruit juices. I was not too
much shocked when the unnerved Babu requested whisky! The Mohammedan
gave an order; the obliging Hazrat sent sealed containers sailing
down the air and thudding to the floor. Each man found his desired
beverage.

“The promise of the fourth spectacular feat of the day was doubtless
gratifying to our host: Afzal offered to supply an instantaneous
lunch!

“‘Let us order the most expensive dishes,’ Babu suggested gloomily.
‘I want an elaborate meal for my five hundred rupees! Everything
should be served on gold plates!’

“As soon as each man had expressed his preferences, the FAKIR addressed
himself to the inexhaustible Hazrat. A great rattle ensued; gold
platters filled with intricately-prepared curries, hot LUCHIS, and
many out-of-season fruits, landed from nowhere at our feet. All
the food was delicious. After feasting for an hour, we started to
leave the room. A tremendous noise, as though dishes were being
piled up, caused us to turn around. Lo! there was no sign of the
glittering plates or the remnants of the meal.”

“Guruji,” I interrupted, “if Afzal could easily secure such things
as gold dishes, why did he covet the property of others?”

“The FAKIR was not highly developed spiritually,” Sri Yukteswar
explained. “His mastery of a certain yoga technique gave him access
to an astral plane where any desire is immediately materialized.
Through the agency of an astral being, Hazrat, the Mohammedan could
summon the atoms of any object from etheric energy by an act of
powerful will.  But such astrally-produced objects are structurally
evanescent; they cannot be long retained. Afzal still yearned for
worldly wealth which, though more hardly earned, has a more dependable
durability.”

I laughed. “It too sometimes vanishes most unaccountably!”

“Afzal was not a man of God-realization,” Master went on. “Miracles
of a permanent and beneficial nature are performed by true saints
because they have attuned themselves to the omnipotent Creator.
Afzal was merely an ordinary man with an extraordinary power of
penetrating a subtle realm not usually entered by mortals until
death.”

“I understand now, Guruji. The after-world appears to have some
charming features.”

Master agreed. “I never saw Afzal after that day, but a few years
later Babu came to my home to show me a newspaper account of the
Mohammedan’s public confession. From it I learned the facts I have
just told you about Afzal’s early initiation from a Hindu guru.”

The gist of the latter part of the published document, as recalled
by Sri Yukteswar, was as follows: “I, Afzal Khan, am writing these
words as an act of penance and as a warning to those who seek the
possession of miraculous powers. For years I have been misusing the
wondrous abilities imparted to me through the grace of God and my
master. I became drunk with egotism, feeling that I was beyond the
ordinary laws of morality. My day of reckoning finally arrived.

“Recently I met an old man on a road outside Calcutta. He limped
along painfully, carrying a shining object which looked like gold.
I addressed him with greed in my heart.

“‘I am Afzal Khan, the great FAKIR. What have you there?’

“‘This ball of gold is my sole material wealth; it can be of no
interest to a FAKIR. I implore you, sir, to heal my limp.’

“I touched the ball and walked away without reply. The old man
hobbled after me. He soon raised an outcry: ‘My gold is gone!’

“As I paid no attention, he suddenly spoke in a stentorian voice
that issued oddly from his frail body:

“‘Do you not recognize me?’

“I stood speechless, aghast at the belated discovery that this
unimpressive old cripple was none other than the great saint who,
long, long ago, had initiated me into yoga. He straightened himself;
his body instantly became strong and youthful.

“‘So!’ My guru’s glance was fiery. ‘I see with my own eyes that
you use your powers, not to help suffering humanity, but to prey
on it like a common thief! I withdraw your occult gifts; Hazrat is
now freed from you. No longer shall you be a terror in Bengal!’

“I called on Hazrat in anguished tones; for the first time, he did
not appear to my inner sight. But some dark veil suddenly lifted
within me; I saw clearly the blasphemy of my life.

“‘My guru, I thank you for coming to banish my long delusion.’ I
was sobbing at his feet. ‘I promise to forsake my worldly ambitions.
I will retire to the mountains for lonely meditation on God, hoping
to atone for my evil past.’

“My master regarded me with silent compassion. ‘I feel your
sincerity,’ he said finally. ‘Because of your earlier years of
strict obedience, and because of your present repentance, I will
grant you one boon. Your other powers are now gone, but whenever
food and clothing are needed, you may still call successfully on
Hazrat to supply them. Devote yourself wholeheartedly to divine
understanding in the mountain solitudes.’

“My guru then vanished; I was left to my tears and reflections.
Farewell, world! I go to seek the forgiveness of the Cosmic Beloved.”

{FN18-1} A Moslem yogi; from the Arabic FAQIR, poor; originally
applied to dervishes under a vow of poverty.

{FN18-2} My father later told me that his company, the Bengal-Nagpur
Railway, had been one of the firms victimized by Afzal Khan.

{FN18-3} I do not recall the name of Sri Yukteswar’s friend, and
must refer to him simply as “Babu” (Mister).




CHAPTER: 19

MY MASTER, IN CALCUTTA, APPEARS IN SERAMPORE


“I am often beset by atheistic doubts. Yet a torturing surmise
sometimes haunts me: may not untapped soul possibilities exist? Is
man not missing his real destiny if he fails to explore them?”

These remarks of Dijen Babu, my roommate at the PANTHI boardinghouse,
were called forth by my invitation that he meet my guru.

“Sri Yukteswarji will initiate you into KRIYA YOGA,” I replied.
“It calms the dualistic turmoil by a divine inner certainty.”

That evening Dijen accompanied me to the hermitage. In Master’s
presence my friend received such spiritual peace that he was soon
a constant visitor. The trivial preoccupations of daily life are not
enough for man; wisdom too is a native hunger. In Sri Yukteswar’s
words Dijen found an incentive to those attempts-first painful,
then effortlessly liberating-to locate a realer self within his
bosom than the humiliating ego of a temporary birth, seldom ample
enough for the Spirit.

As Dijen and I were both pursuing the A.B. course at Serampore
College, we got into the habit of walking together to the ashram
as soon as classes were over. We would often see Sri Yukteswar
standing on his second-floor balcony, welcoming our approach with
a smile.

One afternoon Kanai, a young hermitage resident, met Dijen and me
at the door with disappointing news.

“Master is not here; he was summoned to Calcutta by an urgent note.”

The following day I received a post card from my guru. “I shall
leave Calcutta Wednesday morning,” he had written. “You and Dijen
meet the nine o’clock train at Serampore station.”

About eight-thirty on Wednesday morning, a telepathic message from
Sri Yukteswar flashed insistently to my mind: “I am delayed; don’t
meet the nine o’clock train.”

I conveyed the latest instructions to Dijen, who was already dressed
for departure.

“You and your intuition!” My friend’s voice was edged in scorn. “I
prefer to trust Master’s written word.”

I shrugged my shoulders and seated myself with quiet finality.
Muttering angrily, Dijen made for the door and closed it noisily
behind him.

As the room was rather dark, I moved nearer to the window overlooking
the street. The scant sunlight suddenly increased to an intense
brilliancy in which the iron-barred window completely vanished.
Against this dazzling background appeared the clearly materialized
figure of Sri Yukteswar!

Bewildered to the point of shock, I rose from my chair and knelt
before him. With my customary gesture of respectful greeting at
my guru’s feet, I touched his shoes. These were a pair familiar to
me, of orange-dyed canvas, soled with rope. His ocher swami cloth
brushed against me; I distinctly felt not only the texture of his
robe, but also the gritty surface of the shoes, and the pressure of
his toes within them. Too much astounded to utter a word, I stood
up and gazed at him questioningly.

“I was pleased that you got my telepathic message.” Master’s voice
was calm, entirely normal. “I have now finished my business in
Calcutta, and shall arrive in Serampore by the ten o’clock train.”

As I still stared mutely, Sri Yukteswar went on, “This is not
an apparition, but my flesh and blood form. I have been divinely
commanded to give you this experience, rare to achieve on earth.
Meet me at the station; you and Dijen will see me coming toward you,
dressed as I am now. I shall be preceded by a fellow passenger-a
little boy carrying a silver jug.”

My guru placed both hands on my head, with a murmured blessing. As
he concluded with the words, “TABA ASI,” {FN19-1} I heard a peculiar
rumbling sound. {FN19-2} His body began to melt gradually within
the piercing light. First his feet and legs vanished, then his
torso and head, like a scroll being rolled up. To the very last, I
could feel his fingers resting lightly on my hair. The effulgence
faded; nothing remained before me but the barred window and a pale
stream of sunlight.

I remained in a half-stupor of confusion, questioning whether I had
not been the victim of a hallucination. A crestfallen Dijen soon
entered the room.

“Master was not on the nine o’clock train, nor even the nine-thirty.”
My friend made his announcement with a slightly apologetic air.

“Come then; I know he will arrive at ten o’clock.” I took Dijen’s
hand and rushed him forcibly along with me, heedless of his protests.
In about ten minutes we entered the station, where the train was
already puffing to a halt.

“The whole train is filled with the light of Master’s aura! He is
there!” I exclaimed joyfully.

“You dream so?” Dijen laughed mockingly.

“Let us wait here.” I told my friend details of the way in which our
guru would approach us. As I finished my description, Sri Yukteswar
came into view, wearing the same clothes I had seen a short time
earlier. He walked slowly in the wake of a small lad bearing a
silver jug.

For a moment a wave of cold fear passed through me, at the
unprecedented strangeness of my experience. I felt the materialistic,
twentieth-century world slipping from me; was I back in the ancient
days when Jesus appeared before Peter on the sea?

As Sri Yukteswar, a modern Yogi-Christ, reached the spot where
Dijen and I were speechlessly rooted, Master smiled at my friend
and remarked:

“I sent you a message too, but you were unable to grasp it.”

Dijen was silent, but glared at me suspiciously. After we
had escorted our guru to his hermitage, my friend and I proceeded
toward Serampore College. Dijen halted in the street, indignation
streaming from his every pore.

“So! Master sent me a message! Yet you concealed it! I demand an
explanation!”

“Can I help it if your mental mirror oscillates with such restlessness
that you cannot register our guru’s instructions?” I retorted.

The anger vanished from Dijen’s face. “I see what you mean,” he
said ruefully. “But please explain how you could know about the
child with the jug.”

By the time I had finished the story of Master’s phenomenal
appearance at the boardinghouse that morning, my friend and I had
reached Serampore College.

“The account I have just heard of our guru’s powers,” Dijen said,
“makes me feel that any university in the world is only a kindergarten.”

{FN19-1} The Bengali “Good-by”; literally, it is a hopeful paradox:
“Then I come.”

{FN19-2} The characteristic sound of dematerialization of bodily
atoms.




CHAPTER: 20

WE DO NOT VISIT KASHMIR


“Father, I want to invite Master and four friends to accompany me
to the Himalayan foothills during my summer vacation. May I have
six train passes to Kashmir and enough money to cover our travel
expenses?”

As I had expected, Father laughed heartily. “This is the third time
you have given me the same cock-and-bull story. Didn’t you make a
similar request last summer, and the year before that? At the last
moment, Sri Yukteswarji refuses to go.”

“It is true, Father; I don’t know why my guru will not give me his
definite word about Kashmir. {FN20-1} But if I tell him that I have
already secured the passes from you, somehow I think that this time
he will consent to make the journey.”

Father was unconvinced at the moment, but the following day, after
some good-humored gibes, he handed me six passes and a roll of
ten-rupee bills.

“I hardly think your theoretical trip needs such practical props,”
he remarked, “but here they are.”

That afternoon I exhibited my booty to Sri Yukteswar. Though he
smiled at my enthusiasm, his words were noncommittal: “I would like
to go; we shall see.” He made no comment when I asked his little
hermitage disciple, Kanai, to accompany us. I also invited three
other friends—Rajendra Nath Mitra, Jotin Auddy, and one other boy.
Our date of departure was set for the following Monday.

On Saturday and Sunday I stayed in Calcutta, where marriage rites
for a cousin were being celebrated at my family home. I arrived in
Serampore with my luggage early Monday morning. Rajendra met me at
the hermitage door.

“Master is out, walking. He has refused to go.”

I was equally grieved and obdurate. “I will not give Father a third
chance to ridicule my chimerical plans for Kashmir. Come; the rest
of us will go anyhow.”

Rajendra agreed; I left the ashram to find a servant. Kanai, I knew,
would not take the trip without Master, and someone was needed to
look after the luggage. I bethought myself of Behari, previously
a servant in my family home, who was now employed by a Serampore
schoolmaster.  As I walked along briskly, I met my guru in front
of the Christian church near Serampore Courthouse.

“Where are you going?” Sri Yukteswar’s face was unsmiling.

“Sir, I hear that you and Kanai will not take the trip we have been
planning. I am seeking Behari. You will recall that last year he
was so anxious to see Kashmir that he even offered to serve without
pay.”

“I remember. Nevertheless, I don’t think Behari will be willing to
go.”

I was exasperated. “He is just eagerly waiting for this opportunity!”

My guru silently resumed his walk; I soon reached the schoolmaster’s
house. Behari, in the courtyard, greeted me with a friendly warmth
that abruptly vanished as soon as I mentioned Kashmir. With a murmured
word of apology, the servant left me and entered his employer’s
house.  I waited half an hour, nervously assuring myself that
Behari’s delay was being caused by preparations for his trip.
Finally I knocked at the front door.

“Behari left by the back stairs about thirty minutes ago,” a man
informed me. A slight smile hovered about his lips.

I departed sadly, wondering whether my invitation had been too
coercive or whether Master’s unseen influence were at work. Passing
the Christian church, again I saw my guru walking slowly toward
me.  Without waiting to hear my report, he exclaimed:

“So Behari would not go! Now, what are your plans?”

I felt like a recalcitrant child who is determined to defy his
masterful father. “Sir, I am going to ask my uncle to lend me his
servant, Lal Dhari.”

“See your uncle if you want to,” Sri Yukteswar replied with a
chuckle.  “But I hardly think you will enjoy the visit.”

Apprehensive but rebellious, I left my guru and entered Serampore
Courthouse. My paternal uncle, Sarada Ghosh, a government attorney,
welcomed me affectionately.

“I am leaving today with some friends for Kashmir,” I told him.
“For years I have been looking forward to this Himalayan trip.”

“I am happy for you, Mukunda. Is there anything I can do to make
your journey more comfortable?”

These kind words gave me a lift of encouragement. “Dear uncle,” I
said, “could you possibly spare me your servant, Lal Dhari?”

My simple request had the effect of an earthquake. Uncle jumped so
violently that his chair overturned, the papers on the desk flew in
every direction, and his pipe, a long, coconut-stemmed hubble-bubble,
fell to the floor with a great clatter.

“You selfish young man,” he shouted, quivering with wrath, “what a
preposterous idea! Who will look after me, if you take my servant
on one of your pleasure jaunts?”

I concealed my surprise, reflecting that my amiable uncle’s sudden
change of front was only one more enigma in a day fully devoted
to incomprehensibility. My retreat from the courthouse office was
more alacritous than dignified.

I returned to the hermitage, where my friends were expectantly
gathered. Conviction was growing on me that some sufficient if
exceedingly recondite motive was behind Master’s attitude. Remorse
seized me that I had been trying to thwart my guru’s will.

“Mukunda, wouldn’t you like to stay awhile longer with me?” Sri
Yukteswar inquired. “Rajendra and the others can go ahead now, and
wait for you at Calcutta. There will be plenty of time to catch
the last evening train leaving Calcutta for Kashmir.”

“Sir, I don’t care to go without you,” I said mournfully.

My friends paid not the slightest attention to my remark. They
summoned a hackney carriage and departed with all the luggage.
Kanai and I sat quietly at our guru’s feet. After a half hour of
complete silence, Master rose and walked toward the second-floor
dining patio.

“Kanai, please serve Mukunda’s food. His train leaves soon.”

Getting up from my blanket seat, I staggered suddenly with nausea
and a ghastly churning sensation in my stomach. The stabbing pain
was so intense that I felt I had been abruptly hurled into some
violent hell.  Groping blindly toward my guru, I collapsed before
him, attacked by all symptoms of the dread Asiatic cholera. Sri
Yukteswar and Kanai carried me to the sitting room.

Racked with agony, I cried, “Master, I surrender my life to you;”
for I believed it was indeed fast ebbing from the shores of my
body.

Sri Yukteswar put my head on his lap, stroking my forehead with
angelic tenderness.

“You see now what would have happened if you were at the station
with your friends,” he said. “I had to look after you in this strange
way, because you chose to doubt my judgment about taking the trip
at this particular time.”

I understood at last. Inasmuch as great masters seldom see fit to
display their powers openly, a casual observer of the day’s events
would have imagined that their sequence was quite natural. My guru’s
intervention had been too subtle to be suspected. He had worked
his will through Behari and my Uncle Sarada and Rajendra and the
others in such an inconspicuous manner that probably everyone but
myself thought the situations had been logically normal.

As Sri Yukteswar never failed to observe his social obligations,
he instructed Kanai to go for a specialist, and to notify my uncle.

“Master,” I protested, “only you can heal me. I am too far gone
for any doctor.”

“Child, you are protected by the Divine Mercy. Don’t worry about
the doctor; he will not find you in this state. You are already
healed.”

With my guru’s words, the excruciating suffering left me. I sat up
feebly. A doctor soon arrived and examined me carefully.

“You appear to have passed through the worst,” he said. “I will
take some specimens with me for laboratory tests.”

The following morning the physician arrived hurriedly. I was sitting
up, in good spirits.

“Well, well, here you are, smiling and chatting as though you had
had no close call with death.” He patted my hand gently. “I hardly
expected to find you alive, after I had discovered from the specimens
that your disease was Asiatic cholera. You are fortunate, young
man, to have a guru with divine healing powers! I am convinced of
it!”

I agreed wholeheartedly. As the doctor was preparing to leave,
Rajendra and Auddy appeared at the door. The resentment in their
faces changed into sympathy as they glanced at the physician and
then at my somewhat wan countenance.

“We were angry when you didn’t turn up as agreed at the Calcutta
train. You have been sick?”

“Yes.” I could not help laughing as my friends placed the luggage
in the same corner it had occupied yesterday. I quoted: “There was
a ship that went to Spain; when it arrived, it came back again!”

Master entered the room. I permitted myself a convalescent’s liberty,
and captured his hand lovingly.

“Guruji,” I said, “from my twelfth year on, I have made many
unsuccessful attempts to reach the Himalayas. I am finally convinced
that without your blessings the Goddess Parvati {FN20-2} will not
receive me!”

{FN20-1} Although Master failed to make any explanation, his
reluctance to visit Kashmir during those two summers may have been
a foreknowledge that the time was not ripe for his illness there
(see chapter 22).

{FN20-2} Literally, “of the mountains.” Parvati, mythologically
represented as a daughter of Himavat or the sacred mountains, is
a name given to the SHAKTI or “consort” of Shiva.




CHAPTER: 21

WE VISIT KASHMIR


“You are strong enough now to travel. I will accompany you to
Kashmir,” Sri Yukteswar informed me two days after my miraculous
recovery from Asiatic cholera.

That evening our party of six entrained for the north. Our first
leisurely stop was at Simla, a queenly city resting on the throne
of Himalayan hills. We strolled over the steep streets, admiring
the magnificent views.

“English strawberries for sale,” cried an old woman, squatting in
a picturesque open market place.

Master was curious about the strange little red fruits. He bought
a basketful and offered it to Kanai and myself, who were near-by.
I tasted one berry but spat it hastily on the ground.

“Sir, what a sour fruit! I could never like strawberries!”

My guru laughed. “Oh, you will like them-in America. At a dinner
there, your hostess will serve them with sugar and cream. After she
has mashed the berries with a fork, you will taste them and say:
‘What delicious strawberries!’ Then you will remember this day in
Simla.”

Sri Yukteswar’s forecast vanished from my mind, but reappeared
there many years later, shortly after my arrival in America. I was
a dinner guest at the home of Mrs. Alice T. Hasey (Sister Yogmata)
in West Somerville, Massachusetts. When a dessert of strawberries
was put on the table, my hostess picked up her fork and mashed my
berries, adding cream and sugar. “The fruit is rather tart; I think
you will like it fixed this way,” she remarked.

I took a mouthful. “What delicious strawberries!” I exclaimed.
At once my guru’s prediction in Simla emerged from the fathomless
cave of memory. It was staggering to realize that long ago Sri
Yukteswar’s God-tuned mind had sensitively detected the program of
karmic events wandering in the ether of futurity.

Our party soon left Simla and entrained for Rawalpindi. There
we hired a large landau, drawn by two horses, in which we started
a seven-day trip to Srinagar, capital city of Kashmir. The second
day of our northbound journey brought into view the true Himalayan
vastness. As the iron wheels of our carriage creaked along the hot,
stony roads, we were enraptured with changing vistas of mountainous
grandeur.

“Sir,” Auddy said to Master, “I am greatly enjoying these glorious
scenes in your holy company.”

I felt a throb of pleasure at Auddy’s appreciation, for I was acting
as host on this trip. Sri Yukteswar caught my thought; he turned
to me and whispered:

“Don’t flatter yourself; Auddy is not nearly as entranced with the
scenery as he is with the prospect of leaving us long enough to
have a cigaret.”

I was shocked. “Sir,” I said in an undertone, “please do not break
our harmony by these unpleasant words. I can hardly believe that
Auddy is hankering for a smoke.” {FN21-1} I looked apprehensively
at my usually irrepressible guru.

“Very well; I won’t say anything to Auddy.” Master chuckled. “But
you will soon see, when the landau halts, that Auddy is quick to
seize his opportunity.”

The carriage arrived at a small caravanserai. As our horses were led
to be watered, Auddy inquired, “Sir, do you mind if I ride awhile
with the driver? I would like to get a little outside air.”

Sri Yukteswar gave permission, but remarked to me, “He wants fresh
smoke and not fresh air.”

The landau resumed its noisy progress over the dusty roads. Master’s
eyes were twinkling; he instructed me, “Crane up your neck through
the carriage door and see what Auddy is doing with the air.”

I obeyed, and was astounded to observe Auddy in the act of exhaling
rings of cigaret smoke. My glance toward Sri Yukteswar was apologetic.

“You are right, as always, sir. Auddy is enjoying a puff along with
a panorama.” I surmised that my friend had received a gift from the
cab driver; I knew Auddy had not carried any cigarets from Calcutta.

We continued on the labyrinthine way, adorned by views of rivers,
valleys, precipitous crags, and multitudinous mountain tiers.
Every night we stopped at rustic inns, and prepared our own food.
Sri Yukteswar took special care of my diet, insisting that I have
lime juice at all meals. I was still weak, but daily improving,
though the rattling carriage was strictly designed for discomfort.

Joyous anticipations filled our hearts as we neared central Kashmir,
paradise land of lotus lakes, floating gardens, gaily canopied
houseboats, the many-bridged Jhelum River, and flower-strewn
pastures, all ringed round by the Himalayan majesty. Our approach
to Srinagar was through an avenue of tall, welcoming trees. We
engaged rooms at a double-storied inn overlooking the noble hills.
No running water was available; we drew our supply from a near-by
well. The summer weather was ideal, with warm days and slightly
cold nights.

We made a pilgrimage to the ancient Srinagar temple of Swami
Shankara.  As I gazed upon the mountain-peak hermitage, standing
bold against the sky, I fell into an ecstatic trance. A vision
appeared of a hilltop mansion in a distant land. The lofty Shankara
ashram before me was transformed into the structure where, years
later, I established the Self-Realization Fellowship headquarters
in America. When I first visited Los Angeles, and saw the large
building on the crest of Mount Washington, I recognized it at once
from my long-past visions in Kashmir and elsewhere.

A few days at Srinagar; then on to Gulmarg (“mountain paths of
flowers”), elevated by six thousand feet. There I had my first ride
on a large horse. Rajendra mounted a small trotter, whose heart
was fired with ambition for speed. We ventured onto the very steep
Khilanmarg; the path led through a dense forest, abounding in
tree-mushrooms, where the mist-shrouded trails were often precarious.
But Rajendra’s little animal never permitted my oversized steed a
moment’s rest, even at the most perilous turns. On, on, untiringly
came Rajendra’s horse, oblivious to all but the joy of competition.

Our strenuous race was rewarded by a breath-taking view. For
the first time in this life, I gazed in all directions at sublime
snow-capped Himalayas, lying tier upon tier like silhouettes of
huge polar bears.  My eyes feasted exultingly on endless reaches
of icy mountains against sunny blue skies.

I rolled merrily with my young companions, all wearing overcoats,
on the sparkling white slopes. On our downward trip we saw afar a
vast carpet of yellow flowers, wholly transfiguring the bleak hills.

Our next excursions were to the famous royal “pleasure gardens”
of the Emperor Jehangir, at Shalimar and Nishat Bagh. The ancient
palace at Nishat Bagh is built directly over a natural waterfall.
Rushing down from the mountains, the torrent has been regulated
through ingenious contrivances to flow over colorful terraces and
to gush into fountains amidst the dazzling flower-beds. The stream
also enters several of the palace rooms, ultimately dropping fairy
like into the lake below. The immense gardens are riotous with
color—roses of a dozen hues, snapdragons, lavender, pansies,
poppies. An emerald enclosing outline is given by symmetrical rows
of CHINARS, {FN21-2} cypresses, cherry trees; beyond them tower
the white austerities of the Himalayas.

Kashmir grapes are considered a rare delicacy in Calcutta. Rajendra,
who had been promising himself a veritable feast on reaching Kashmir,
was disappointed to find there no large vineyards. Now and then I
chaffed him jocosely over his baseless anticipation.

“Oh, I have become so much gorged with grapes I can’t walk!” I
would say. “The invisible grapes are brewing within me!” Later I
heard that sweet grapes grow abundantly in Kabul, west of Kashmir.
We consoled ourselves with ice cream made of RABRI, a heavily
condensed milk, and flavored with whole pistachio nuts.

We took several trips in the SHIKARAS or houseboats, shaded by
red-embroidered canopies, coursing along the intricate channels of
Dal Lake, a network of canals like a watery spider web. Here the
numerous floating gardens, crudely improvised with logs and earth,
strike one with amazement, so incongruous is the first sight of
vegetables and melons growing in the midst of vast waters. Occasionally
one sees a peasant, disdaining to be “rooted to the soil,” towing
his square plot of “land” to a new location in the many-fingered
lake.

In this storied vale one finds an epitome of all the earth’s
beauties.  The Lady of Kashmir is mountain-crowned, lake-garlanded,
and flower-shod. In later years, after I had toured many distant
lands, I understood why Kashmir is often called the world’s most
scenic spot.  It possesses some of the charms of the Swiss Alps,
and of Loch Lomond in Scotland, and of the exquisite English lakes.
An American traveler in Kashmir finds much to remind him of the
rugged grandeur of Alaska and of Pikes Peak near Denver.

As entries in a scenic beauty contest, I offer for first prize
either the gorgeous view of Xochimilco in Mexico, where mountains,
skies, and poplars reflect themselves in myriad lanes of water amidst
the playful fish, or the jewel-like lakes of Kashmir, guarded like
beautiful maidens by the stern surveillance of the Himalayas. These
two places stand out in my memory as the loveliest spots on earth.

Yet I was awed also when I first beheld the wonders of Yellowstone
National Park and of the Grand Canyon of the Colorado, and of
Alaska.  Yellowstone Park is perhaps the only region where one can
see innumerable geysers shooting high into the air, performing year
after year with clockwork regularity. Its opal and sapphire pools
and hot sulphurous springs, its bears and wild creatures, remind
one that here Nature left a specimen of her earliest creation.
Motoring along the roads of Wyoming to the “Devil’s Paint Pot” of
hot bubbling mud, with gurgling springs, vaporous fountains, and
spouting geysers in all directions, I was disposed to say that
Yellowstone deserves a special prize for uniqueness.

The ancient majestic redwoods of Yosemite, stretching their huge
columns far into the unfathomable sky, are green natural cathedrals
designed with skill divine. Though there are wonderful falls in
the Orient, none match the torrential beauty of Niagara near the
Canadian border. The Mammoth Caves of Kentucky and the Carlsbad
Caverns in New Mexico, with colorful iciclelike formations, are
stunning fairylands.  Their long needles of stalactite spires,
hanging from cave ceilings and mirrored in underground waters,
present a glimpse of other worlds as fancied by man.

Most of the Hindus of Kashmir, world-famed for their beauty, are
as white as Europeans and have similar features and bone structure;
many have blue eyes and blonde hair. Dressed in Western clothes,
they look like Americans. The cold Himalayas protect the Kashmiris
from the sultry sun and preserve their light complexions. As one
travels to the southern and tropical latitudes of India, he finds
progressively that the people become darker and darker.

After spending happy weeks in Kashmir, I was forced to return to
Bengal for the fall term of Serampore College. Sri Yukteswar remained
in Srinagar, with Kanai and Auddy. Before I departed, Master hinted
that his body would be subject to suffering in Kashmir.

“Sir, you look a picture of health,” I protested.

“There is a chance that I may even leave this earth.”

“Guruji!” I fell at his feet with an imploring gesture. “Please
promise that you won’t leave your body now. I am utterly unprepared
to carry on without you.”


Sri Yukteswar was silent, but smiled at me so compassionately that
I felt reassured. Reluctantly I left him.

“Master dangerously ill.” This telegram from Auddy reached me
shortly after my return to Serampore.

“Sir,” I wired my guru frantically, “I asked for your promise not
to leave me. Please keep your body; otherwise, I also shall die.”

“Be it as you wish.” This was Sri Yukteswar’s reply from Kashmir.

A letter from Auddy arrived in a few days, informing me that
Master had recovered. On his return to Serampore during the next
fortnight, I was grieved to find my guru’s body reduced to half
its usual weight.

Fortunately for his disciples, Sri Yukteswar burned many of their
sins in the fire of his severe fever in Kashmir. The metaphysical
method of physical transfer of disease is known to highly advanced
yogis. A strong man can assist a weaker one by helping to carry his
heavy load; a spiritual superman is able to minimize his disciples’
physical or mental burdens by sharing the karma of their past actions.
Just as a rich man loses some money when he pays off a large debt
for his prodigal son, who is thus saved from dire consequences of
his own folly, so a master willingly sacrifices a portion of his
bodily wealth to lighten the misery of disciples. {FN21-3}

By a secret method, the yogi unites his mind and astral vehicle
with those of a suffering individual; the disease is conveyed,
wholly or in part, to the saint’s body. Having harvested God on
the physical field, a master no longer cares what happens to that
material form. Though he may allow it to register a certain disease
in order to relieve others, his mind is never affected; he considers
himself fortunate in being able to render such aid.

The devotee who has achieved final salvation in the Lord finds that
his body has completely fulfilled its purpose; he can then use it
in any way he deems fit. His work in the world is to alleviate the
sorrows of mankind, whether through spiritual means or by intellectual
counsel or through will power or by the physical transfer of disease.
Escaping to the superconsciousness whenever he so desires, a master
can remain oblivious of physical suffering; sometimes he chooses to
bear bodily pain stoically, as an example to disciples. By putting
on the ailments of others, a yogi can satisfy, for them, the karmic
law of cause and effect. This law is mechanically or mathematically
operative; its workings can be scientifically manipulated by men
of divine wisdom.

The spiritual law does not require a master to become ill whenever
he heals another person. Healings ordinarily take place through
the saint’s knowledge of various methods of instantaneous cure in
which no hurt to the spiritual healer is involved. On rare occasions,
however, a master who wishes to greatly quicken his disciples’
evolution may then voluntarily work out on his own body a large
measure of their undesirable karma.

Jesus signified himself as a ransom for the sins of many. With his
divine powers, {FN21-4} his body could never have been subjected
to death by crucifixion if he had not willingly cooperated with
the subtle cosmic law of cause and effect. He thus took on himself
the consequences of others’ karma, especially that of his disciples.
In this manner they were highly purified and made fit to receive
the omnipresent consciousness which later descended on them.

Only a self-realized master can transfer his life force, or convey
into his own body the diseases of others. An ordinary man cannot
employ this yogic method of cure, nor is it desirable that he
should do so; for an unsound physical instrument is a hindrance to
God—meditation. The Hindu scriptures teach that the first duty of
man is to keep his body in good condition; otherwise his mind is
unable to remain fixed in devotional concentration.

A very strong mind, however, can transcend all physical difficulties
and attain to God-realization. Many saints have ignored illness and
succeeded in their divine quest. St. Francis of Assisi, severely
afflicted with ailments, healed others and even raised the dead.

I knew an Indian saint, half of whose body was once festering with
sores. His diabetic condition was so acute that under ordinary
conditions he could not sit still at one time for more than fifteen
minutes. But his spiritual aspiration was undeterrable. “Lord,”
he prayed, “wilt Thou come into my broken temple?” With ceaseless
command of will, the saint gradually became able to sit daily in
the lotus posture for eighteen continuous hours, engrossed in the
ecstatic trance.

“And,” he told me, “at the end of three years, I found the Infinite
Light blazing within my shattered form. Rejoicing in the joyful
splendour, I forgot the body. Later I saw that it had become whole
through the Divine Mercy.”

A historical healing incident concerns King Baber (1483-1530),
founder of the Mogul empire in India. His son, Prince Humayun, was
mortally ill. The father prayed with anguished determination that
he receive the sickness, and that his son be spared. After all
physicians had given up hope, Humayun recovered. Baber immediately
fell sick and died of the same disease which had stricken his son.
Humayun succeeded Baber as Emperor of Hindustan.

Many people imagine that every spiritual master has, or should have,
the health and strength of a Sandow. The assumption is unfounded.
A sickly body does not indicate that a guru is not in touch with
divine powers, any more than lifelong health necessarily indicates an
inner illumination. The condition of the physical body, in other
words, cannot rightfully be made a test of a master. His distinguishing
qualifications must be sought in his own domain, the spiritual.

Numerous bewildered seekers in the West erroneously think that an
eloquent speaker or writer on metaphysics must be a master. The
rishis, however, have pointed out that the acid test of a master
is a man’s ability to enter at will the breathless state, and to
maintain the unbroken SAMADHI of NIRBIKALPA. {FN21-5} Only by these
achievements can a human being prove that he has “mastered” MAYA
or the dualistic Cosmic Delusion. He alone can say from the depths
of realization: “EKAM SAT,”-“Only One exists.”

“The VEDAS declare that the ignorant man who rests content with
making the slightest distinction between the individual soul and
the Supreme Self is exposed to danger,” Shankara the great monist
has written.  “Where there is duality by virtue of ignorance, one
sees all things as distinct from the Self. When everything is seen
as the Self, then there is not even an atom other than the Self. . . .

“As soon as the knowledge of the Reality has sprung up, there
can be no fruits of past actions to be experienced, owing to the
unreality of the body, in the same way as there can be no dream
after waking.”

Only great gurus are able to assume the karma of disciples. Sri
Yukteswar would not have suffered in Kashmir unless he had received
permission from the Spirit within him to help his disciples in that
strange way. Few saints were ever more sensitively equipped with
wisdom to carry out divine commands than my God-tuned Master.

When I ventured a few words of sympathy over his emaciated figure,
my guru said gaily:

“It has its good points; I am able now to get into some small GANJIS
(undershirts) that I haven’t worn in years!”

Listening to Master’s jovial laugh, I remembered the words of St.
Francis de Sales: “A saint that is sad is a sad saint!”

{FN21-1} It is a mark of disrespect, in India, to smoke in the
presence of one’s elders and superiors.

{FN21-2} The Oriental plane tree..

{FN21-3} Many Christian saints, including Therese Neumann (see
chapter 39), are familiar with the metaphysical transfer of disease.

{FN21-4} Christ said, just before he was led away to be crucified:
“Thinkest thou that I cannot now pray to my Father, and he shall
presently give me more than twelve legions of angels? But how then
shall the scriptures be fulfilled, that thus it must be?”-MATTHEW
26:53-54.

{FN21-5} See ../chapters 26, 43 NOTES.




CHAPTER: 22

THE HEART OF A STONE IMAGE


“As a loyal Hindu wife, I do not wish to complain of my husband. But
I yearn to see him turn from his materialistic views. He delights
in ridiculing the pictures of saints in my meditation room. Dear
brother, I have deep faith that you can help him. Will you?”

My eldest sister Roma gazed beseechingly at me. I was paying
a short visit at her Calcutta home on Girish Vidyaratna Lane. Her
plea touched me, for she had exercised a profound spiritual influence
over my early life, and had lovingly tried to fill the void left
in the family circle by Mother’s death.

“Beloved sister, of course I will do anything I can.” I smiled,
eager to lift the gloom plainly visible on her face, in contrast
to her usual calm and cheerful expression.

Roma and I sat awhile in silent prayer for guidance. A year earlier,
my sister had asked me to initiate her into KRIYA YOGA, in which
she was making notable progress.

An inspiration seized me. “Tomorrow,” I said, “I am going to the
Dakshineswar temple. Please come with me, and persuade your husband
to accompany us. I feel that in the vibrations of that holy place,
Divine Mother will touch his heart. But don’t disclose our object
in wanting him to go.”

Sister agreed hopefully. Very early the next morning I was pleased
to find that Roma and her husband were in readiness for the trip.
As our hackney carriage rattled along Upper Circular Road toward
Dakshineswar, my brother-in-law, Satish Chandra Bose, amused himself
by deriding spiritual gurus of the past, present, and future. I
noticed that Roma was quietly weeping.

[Illustration:  Self-Realization Church of All Religions, San Diego,
California—see sandiego.jpg]

[Illustration: I stand with my two sisters, Roma (at left) and
Nalini—see sisters.jpg]

[Illustration: My sister Uma, as a young girl—see uma.jpg]

“Sister, cheer up!” I whispered. “Don’t give your husband the
satisfaction of believing that we take his mockery seriously.”

“Mukunda, how can you admire worthless humbugs?” Satish was saying.
“A SADHU’S very appearance is repulsive. He is either as thin as
a skeleton, or as unholily fat as an elephant!”

I shouted with laughter. My good-natured reaction was annoying
to Satish; he retired into sullen silence. As our cab entered the
Dakshineswar grounds, he grinned sarcastically.

“This excursion, I suppose, is a scheme to reform me?”

As I turned away without reply, he caught my arm. “Young Mr. Monk,”
he said, “don’t forget to make proper arrangements with the temple
authorities to provide for our noon meal.”

“I am going to meditate now. Do not worry about your lunch,” I
replied sharply. “Divine Mother will look after it.”

“I don’t trust Divine Mother to do a single thing for me. But I do
hold you responsible for my food.” Satish’s tones were threatening.

I proceeded alone to the colonnaded hall which fronts the large
temple of Kali, or Mother Nature. Selecting a shady spot near one
of the pillars, I arranged my body in the lotus posture. Although
it was only about seven o’clock, the morning sun would soon be
oppressive.

The world receded as I became devotionally entranced. My mind was
concentrated on Goddess Kali, whose image at Dakshineswar had been
the special object of adoration by the great master, Sri Ramakrishna
Paramhansa. In answer to his anguished demands, the stone image of
this very temple had often taken a living form and conversed with
him.

“Silent Mother with stony heart,” I prayed, “Thou becamest filled
with life at the request of Thy beloved devotee Ramakrishna; why
dost Thou not also heed the wails of this yearning son of Thine?”

My aspiring zeal increased boundlessly, accompanied by a divine
peace.  Yet, when five hours had passed, and the Goddess whom
I was inwardly visualizing had made no response, I felt slightly
disheartened.  Sometimes it is a test by God to delay the fulfillment
of prayers. But He eventually appears to the persistent devotee
in whatever form he holds dear. A devout Christian sees Jesus; a
Hindu beholds Krishna, or the Goddess Kali, or an expanding Light
if his worship takes an impersonal turn.

Reluctantly I opened my eyes, and saw that the temple doors were
being locked by a priest, in conformance with a noon-hour custom.
I rose from my secluded seat under the open, roofed hall, and stepped
into the courtyard. Its stone floor was scorching under the midday
sun; my bare feet were painfully burned.

“Divine Mother,” I silently remonstrated, “Thou didst not come to
me in vision, and now Thou art hidden in the temple behind closed
doors.  I wanted to offer a special prayer to Thee today on behalf
of my brother-in-law.”

My inward petition was instantly acknowledged. First, a delightful
cold wave descended over my back and under my feet, banishing
all discomfort. Then, to my amazement, the temple became greatly
magnified. Its large door slowly opened, revealing the stone figure
of Goddess Kali. Gradually it changed into a living form, smilingly
nodding in greeting, thrilling me with joy indescribable. As if by
a mystic syringe, the breath was withdrawn from my lungs; my body
became very still, though not inert.

An ecstatic enlargement of consciousness followed. I could see
clearly for several miles over the Ganges River to my left, and
beyond the temple into the entire Dakshineswar precincts. The walls
of all buildings glimmered transparently; through them I observed
people walking to and fro over distant acres.

Though I was breathless and my body in a strangely quiet state, yet
I was able to move my hands and feet freely. For several minutes
I experimented in closing and opening my eyes; in either state I
saw distinctly the whole Dakshineswar panorama.

Spiritual sight, x-raylike, penetrates into all matter; the divine
eye is center everywhere, circumference nowhere. I realized anew,
standing there in the sunny courtyard, that when man ceases to be a
prodigal child of God, engrossed in a physical world indeed dream,
baseless as a bubble, he reinherits his eternal realms. If “escapism”
be a need of man, cramped in his narrow personality, can any escape
compare with the majesty of omnipresence?

In my sacred experience at Dakshineswar, the only extraordinarily-enlarged
objects were the temple and the form of the Goddess.  Everything
else appeared in its normal dimensions, although each was enclosed
in a halo of mellow light-white, blue, and pastel rainbow hues. My
body seemed to be of ethereal substance, ready to levitate.  Fully
conscious of my material surroundings, I was looking about me and
taking a few steps without disturbing the continuity of the blissful
vision.

Behind the temple walls I suddenly glimpsed my brother-in-law
as he sat under the thorny branches of a sacred BEL tree. I could
effortlessly discern the course of his thoughts. Somewhat uplifted
under the holy influence of Dakshineswar, his mind yet held unkind
reflections about me. I turned directly to the gracious form of
the Goddess.

“Divine Mother,” I prayed, “wilt Thou not spiritually change my
sister’s husband?”


The beautiful figure, hitherto silent, spoke at last: “Thy wish is
granted!”

I looked happily at Satish. As though instinctively aware that some
spiritual power was at work, he rose resentfully from his seat on
the ground. I saw him running behind the temple; he approached me,
shaking his fist.

The all-embracing vision disappeared. No longer could I see the
glorious Goddess; the towering temple was reduced to its ordinary
size, minus its transparency. Again my body sweltered under the
fierce rays of the sun. I jumped to the shelter of the pillared
hall, where Satish pursued me angrily. I looked at my watch. It
was one o’clock; the divine vision had lasted an hour.

“You little fool,” my brother-in-law blurted out, “you have been
sitting there cross-legged and cross-eyed for six hours. I have
gone back and forth watching you. Where is my food? Now the temple
is closed; you failed to notify the authorities; we are left without
lunch!”

The exaltation I had felt at the Goddess’ presence was still vibrant
within my heart. I was emboldened to exclaim, “Divine Mother will
feed us!”

Satish was beside himself with rage. “Once and for all,” he shouted,
“I would like to see your Divine Mother giving us food here without
prior arrangements!”

His words were hardly uttered when a temple priest crossed the
courtyard and joined us.

“Son,” he addressed me, “I have been observing your face serenely
glowing during hours of meditation. I saw the arrival of your party
this morning, and felt a desire to put aside ample food for your
lunch. It is against the temple rules to feed those who do not make
a request beforehand, but I have made an exception for you.”

I thanked him, and gazed straight into Satish’s eyes. He flushed
with emotion, lowering his gaze in silent repentance. When we were
served a lavish meal, including out-of-season mangoes, I noticed
that my brother-in-law’s appetite was meager. He was bewildered,
diving deep into the ocean of thought. On the return journey to
Calcutta, Satish, with softened expression, occasionally glanced at
me pleadingly. But he did not speak a single word after the moment
the priest had appeared to invite us to lunch, as though in direct
answer to Satish’s challenge.

The following afternoon I visited my sister at her home. She greeted
me affectionately.

“Dear brother,” she cried, “what a miracle! Last evening my husband
wept openly before me.

“‘Beloved DEVI,’ {FN22-1} he said, ‘I am happy beyond expression
that this reforming scheme of your brother’s has wrought a
transformation.  I am going to undo every wrong I have done you. From
tonight we will use our large bedroom only as a place of worship;
your small meditation room shall be changed into our sleeping
quarters. I am sincerely sorry that I have ridiculed your brother.
For the shameful way I have been acting, I will punish myself by
not talking to Mukunda until I have progressed in the spiritual
path. Deeply I will seek the Divine Mother from now on; someday I
must surely find Her!’”

Years later, I visited my brother-in-law in Delhi. I was overjoyed
to perceive that he had developed highly in self-realization, and
had been blessed by the vision of Divine Mother. During my stay
with him, I noticed that Satish secretly spent the greater part
of every night in divine meditation, though he was suffering from
a serious ailment, and was engaged during the day at his office.

The thought came to me that my brother-in-law’s life span would
not be a long one. Roma must have read my mind.

“Dear brother,” she said, “I am well, and my husband is sick.
Nevertheless, I want you to know that, as a devoted Hindu wife, I
am going to be the first one to die. {FN22-2} It won’t be long now
before I pass on.”

Taken aback at her ominous words, I yet realized their sting of
truth.  I was in America when my sister died, about a year after
her prediction. My youngest brother Bishnu later gave me the details.

“Roma and Satish were in Calcutta at the time of her death,” Bishnu
told me. “That morning she dressed herself in her bridal finery.

“‘Why this special costume?’ Satish inquired.

“‘This is my last day of service to you on earth,’ Roma replied.
A short time later she had a heart attack. As her son was rushing
out for aid, she said:

“‘Son, do not leave me. It is no use; I shall be gone before a
doctor could arrive.’ Ten minutes later, holding the feet of her
husband in reverence, Roma consciously left her body, happily and
without suffering.

“Satish became very reclusive after his wife’s death,” Bishnu
continued. “One day he and I were looking at a large smiling
photograph of Roma.

“‘Why do you smile?’ Satish suddenly exclaimed, as though his wife
were present. ‘You think you were clever in arranging to go before
me.  I shall prove that you cannot long remain away from me; soon
I shall join you.’

“Although at this time Satish had fully recovered from his sickness,
and was enjoying excellent health, he died without apparent cause
shortly after his strange remark before the photograph.”

Thus prophetically passed my dearly beloved eldest sister Roma, and
her husband Satish-he who changed at Dakshineswar from an ordinary
worldly man to a silent saint.

{FN22-1} Goddess.

{FN22-2} The Hindu wife believes it is a sign of spiritual advancement
if she dies before her husband, as a proof of her loyal service to
him, or “dying in harness.”




CHAPTER: 23

I RECEIVE MY UNIVERSITY DEGREE


“You ignore your textbook assignments in philosophy. No doubt you
are depending on an unlaborious ‘intuition’ to get you through the
examinations. But unless you apply yourself in a more scholarly
manner, I shall see to it that you don’t pass this course.”

Professor D. C. Ghoshal of Serampore College was addressing me
sternly. If I failed to pass his final written classroom test, I
would be ineligible to take the conclusive examinations. These are
formulated by the faculty of Calcutta University, which numbers
Serampore College among its affiliated branches. A student in Indian
universities who is unsuccessful in one subject in the A.B. finals
must be examined anew in ALL his subjects the following year.

My instructors at Serampore College usually treated me with kindness,
not untinged by an amused tolerance. “Mukunda is a bit over-drunk
with religion.” Thus summing me up, they tactfully spared me the
embarrassment of answering classroom questions; they trusted the
final written tests to eliminate me from the list of A.B. candidates.
The judgment passed by my fellow students was expressed in their
nickname for me-“Mad Monk.”

I took an ingenious step to nullify Professor Ghoshal’s threat to
me of failure in philosophy. When the results of the final tests
were about to be publicly announced, I asked a classmate to accompany
me to the professor’s study.

“Come along; I want a witness,” I told my companion. “I shall be
very much disappointed if I have not succeeded in outwitting the
instructor.”

Professor Ghoshal shook his head after I had inquired what rating
he had given my paper.

“You are not among those who have passed,” he said in triumph. He
hunted through a large pile on his desk. “Your paper isn’t here at
all; you have failed, in any case, through non-appearance at the
examination.”

I chuckled. “Sir, I was there. May I look through the stack myself?”

The professor, nonplused, gave his permission; I quickly found my
paper, where I had carefully omitted any identification mark except
my roll call number. Unwarned by the “red flag” of my name, the
instructor had given a high rating to my answers even though they
were unembellished by textbook quotations. {FN23-1}

Seeing through my trick, he now thundered, “Sheer brazen luck!” He
added hopefully, “You are sure to fail in the A.B. finals.”

For the tests in my other subjects, I received some coaching,
particularly from my dear friend and cousin, Prabhas Chandra
Ghose, {FN23-2} son of my Uncle Sarada. I staggered painfully but
successfully-with the lowest possible passing marks-through all my
final tests.

Now, after four years of college, I was eligible to sit for the
A.B.  examinations. Nevertheless, I hardly expected to avail myself
of the privilege. The Serampore College finals were child’s play
compared to the stiff ones which would be set by Calcutta University
for the A.B.  degree. My almost daily visits to Sri Yukteswar had
left me little time to enter the college halls. There it was my
presence rather than my absence that brought forth ejaculations of
amazement from my classmates!

My customary routine was to set out on my bicycle about nine-thirty
in the morning. In one hand I would carry an offering for my guru-a
few flowers from the garden of my PANTHI boardinghouse. Greeting
me affably, Master would invite me to lunch. I invariably accepted
with alacrity, glad to banish the thought of college for the day.
After hours with Sri Yukteswar, listening to his incomparable flow of
wisdom, or helping with ashram duties, I would reluctantly depart
around midnight for the PANTHI. Occasionally I stayed all night with
my guru, so happily engrossed in his conversation that I scarcely
noticed when darkness changed into dawn.

One night about eleven o’clock, as I was putting on my shoes
{FN23-3} in preparation for the ride to the boardinghouse, Master
questioned me gravely.

“When do your A.B. examinations start?”

“Five days hence, sir.”

“I hope you are in readiness for them.”

Transfixed with alarm, I held one shoe in the air. “Sir,” I
protested, “you know how my days have been passed with you rather
than with the professors. How can I enact a farce by appearing for
those difficult finals?”

Sri Yukteswar’s eyes were turned piercingly on mine. “You must
appear.” His tone was coldly peremptory. “We should not give cause
for your father and other relatives to criticize your preference
for ashram life. Just promise me that you will be present for the
examinations; answer them the best way you can.”

Uncontrollable tears were coursing down my face. I felt that
Master’s command was unreasonable, and that his interest was, to
say the least, belated.

“I will appear if you wish it,” I said amidst sobs. “But no time
remains for proper preparation.” Under my breath I muttered, “I will
fill up the sheets with your teachings in answer to the questions!”

When I entered the hermitage the following day at my usual hour,
I presented my bouquet with a certain mournful solemnity. Sri
Yukteswar laughed at my woebegone air.

“Mukunda, has the Lord ever failed you, at an examination or
elsewhere?”

“No, sir,” I responded warmly. Grateful memories came in a revivifying
flood.

“Not laziness but burning zeal for God has prevented you from
seeking college honors,” my guru said kindly. After a silence, he
quoted, “‘Seek ye first the kingdom of God, and His righteousness;
and all these things shall be added unto you.’” {FN23-4}

For the thousandth time, I felt my burdens lifted in Master’s
presence. When we had finished our early lunch, he suggested that
I return to the PANTHI.

“Does your friend, Romesh Chandra Dutt, still live in your
boardinghouse?”

“Yes, sir.”

“Get in touch with him; the Lord will inspire him to help you with
the examinations.”

“Very well, sir; but Romesh is unusually busy. He is the honor man
in our class, and carries a heavier course than the others.”

Master waved aside my objections. “Romesh will find time for you.
Now go.”

I bicycled back to the PANTHI. The first person I met in the
boardinghouse compound was the scholarly Romesh. As though his days
were quite free, he obligingly agreed to my diffident request.

“Of course; I am at your service.” He spent several hours of that
afternoon and of succeeding days in coaching me in my various
subjects.

“I believe many questions in English literature will be centered
in the route of Childe Harold,” he told me. “We must get an atlas
at once.”

I hastened to the home of my Uncle Sarada and borrowed an atlas.
Romesh marked the European map at the places visited by Byron’s
romantic traveler.

A few classmates had gathered around to listen to the tutoring.
“Romesh is advising you wrongly,” one of them commented to me at
the end of a session. “Usually only fifty per cent of the questions
are about the books; the other half will involve the authors’
lives.”

When I sat for the examination in English literature the following
day, my first glance at the questions caused tears of gratitude
to pour forth, wetting my paper. The classroom monitor came to my
desk and made a sympathetic inquiry.

“My guru foretold that Romesh would help me,” I explained. “Look;
the very questions dictated to me by Romesh are here on the examination
sheet! Fortunately for me, there are very few questions this year
on English authors, whose lives are wrapped in deep mystery so far
as I am concerned!”

My boardinghouse was in an uproar when I returned. The boys who
had been ridiculing Romesh’s method of coaching looked at me in
awe, almost deafening me with congratulations. During the week of
the examinations, I spent many hours with Romesh, who formulated
questions that he thought were likely to be set by the professors.
Day by day, Romesh’s questions appeared in almost the same form on
the examination sheets.

The news was widely circulated in the college that something resembling
a miracle was occurring, and that success seemed probable for the
absent-minded “Mad Monk.” I made no attempt to hide the facts of the
case. The local professors were powerless to alter the questions,
which had been arranged by Calcutta University.

Thinking over the examination in English literature, I realized
one morning that I had made a serious error. One section of the
questions had been divided into two parts of A or B, and C or D.
Instead of answering one question from each part, I had carelessly
answered both questions in Group I, and had failed to consider
anything in Group II.  The best mark I could score in that paper
would be 33, three less than the passing mark of 36. I rushed to
Master and poured out my troubles.

“Sir, I have made an unpardonable blunder. I don’t deserve the
divine blessings through Romesh; I am quite unworthy.”

“Cheer up, Mukunda.” Sri Yukteswar’s tones were light and unconcerned.
He pointed to the blue vault of the heavens. “It is more possible
for the sun and moon to interchange their positions in space than
it is for you to fail in getting your degree!”

I left the hermitage in a more tranquil mood, though it seemed
mathematically inconceivable that I could pass. I looked once or
twice apprehensively into the sky; the Lord of Day appeared to be
securely anchored in his customary orbit!

As I reached the PANTHI, I overheard a classmate’s remark: “I
have just learned that this year, for the first time, the required
passing mark in English literature has been lowered.”

I entered the boy’s room with such speed that he looked up in alarm.
I questioned him eagerly.

“Long-haired monk,” he said laughingly, “why this sudden interest
in scholastic matters? Why cry in the eleventh hour? But it is true
that the passing mark has just been lowered to 33 points.”

A few joyous leaps took me into my own room, where I sank to my
knees and praised the mathematical perfections of my Divine Father.

Every day I thrilled with the consciousness of a spiritual presence
that I clearly felt to be guiding me through Romesh. A significant
incident occurred in connection with the examination in Bengali.
Romesh, who had touched little on that subject, called me back
one morning as I was leaving the boardinghouse on my way to the
examination hall.

“There is Romesh shouting for you,” a classmate said to me impatiently.
“Don’t return; we shall be late at the hall.”

Ignoring the advice, I ran back to the house.

“The Bengali examination is usually easily passed by our Bengali
boys,” Romesh told me. “But I have just had a hunch that this
year the professors have planned to massacre the students by asking
questions from our ancient literature.” My friend then briefly outlined
two stories from the life of Vidyasagar, a renowned philanthropist.

I thanked Romesh and quickly bicycled to the college hall.
The examination sheet in Bengali proved to contain two parts. The
first instruction was: “Write two instances of the charities of
Vidyasagar.” As I transferred to the paper the lore that I had so
recently acquired, I whispered a few words of thanksgiving that
I had heeded Romesh’s last-minute summons. Had I been ignorant of
Vidyasagar’s benefactions to mankind (including ultimately myself),
I could not have passed the Bengali examination. Failing in one
subject, I would have been forced to stand examination anew in all
subjects the following year. Such a prospect was understandably
abhorrent.

The second instruction on the sheet read: “Write an essay in Bengali
on the life of the man who has most inspired you.” Gentle reader,
I need not inform you what man I chose for my theme. As I covered
page after page with praise of my guru, I smiled to realize that
my muttered prediction was coming true: “I will fill up the sheets
with your teachings!”

I had not felt inclined to question Romesh about my course in
philosophy. Trusting my long training under Sri Yukteswar, I safely
disregarded the textbook explanations. The highest mark given to
any of my papers was the one in philosophy. My score in all other
subjects was just barely within the passing mark.

It is a pleasure to record that my unselfish friend Romesh received
his own degree CUM LAUDE.

Father was wreathed in smiles at my graduation. “I hardly thought
you would pass, Mukunda,” he confessed. “You spend so much time
with your guru.” Master had indeed correctly detected the unspoken
criticism of my father.

For years I had been uncertain that I would ever see the day
when an A.B. would follow my name. I seldom use the title without
reflecting that it was a divine gift, conferred on me for reasons
somewhat obscure. Occasionally I hear college men remark that
very little of their crammed knowledge remained with them after
graduation. That admission consoles me a bit for my undoubted
academic deficiencies.

On the day I received my degree from Calcutta University, I knelt
at my guru’s feet and thanked him for all the blessings flowing
from his life into mine.

“Get up, Mukunda,” he said indulgently. “The Lord simply found it
more convenient to make you a graduate than to rearrange the sun
and moon!”

{FN23-1} I must do Professor Ghoshal the justice of admitting
that the strained relationship between us was not due to any fault
of his, but solely to my absences from classes and inattention
in them. Professor Ghoshal was, and is, a remarkable orator with
vast philosophical knowledge. In later years we came to a cordial
understanding..

{FN23-2} Although my cousin and I have the same family name of
Ghosh, Prabhas has accustomed himself to transliterating his name
in English as Ghose; therefore I follow his own spelling here.

{FN23-3} A disciple always removes his shoes in an Indian hermitage.

{FN23-4} MATTHEW 6:33.




CHAPTER: 24

I BECOME A MONK OF THE SWAMI ORDER


“Master, my father has been anxious for me to accept an executive
position with the Bengal-Nagpur Railway. But I have definitely
refused it.” I added hopefully, “Sir, will you not make me a monk of
the Swami Order?” I looked pleadingly at my guru. During preceding
years, in order to test the depth of my determination, he had
refused this same request. Today, however, he smiled graciously.

“Very well; tomorrow I will initiate you into swamiship.” He went
on quietly, “I am happy that you have persisted in your desire to
be a monk. Lahiri Mahasaya often said: ‘If you don’t invite God to
be your summer Guest, He won’t come in the winter of your life.’”

“Dear master, I could never falter in my goal to belong to the Swami
Order like your revered self.” I smiled at him with measureless
affection.

“He that is unmarried careth for the things that belong to the Lord,
how he may please the Lord: but he that is married careth for the
things of the world, how he may please his wife.” {FN24-1} I had
analyzed the lives of many of my friends who, after undergoing
certain spiritual discipline, had then married. Launched on the sea
of worldly responsibilities, they had forgotten their resolutions
to meditate deeply.

To allot God a secondary place in life was, to me, inconceivable.
Though He is the sole Owner of the cosmos, silently showering us
with gifts from life to life, one thing yet remains which He does
not own, and which each human heart is empowered to withhold or
bestow-man’s love. The Creator, in taking infinite pains to shroud
with mystery His presence in every atom of creation, could have had
but one motive-a sensitive desire that men seek Him only through
free will. With what velvet glove of every humility has He not
covered the iron hand of omnipotence!

The following day was one of the most memorable in my life. It
was a sunny Thursday, I remember, in July, 1914, a few weeks after
my graduation from college. On the inner balcony of his Serampore
hermitage, Master dipped a new piece of white silk into a dye of
ocher, the traditional color of the Swami Order. After the cloth
had dried, my guru draped it around me as a renunciate’s robe.

“Someday you will go to the West, where silk is preferred,” he said.
“As a symbol, I have chosen for you this silk material instead of
the customary cotton.”

In India, where monks embrace the ideal of poverty, a silk-clad
swami is an unusual sight. Many yogis, however, wear garments of
silk, which preserves certain subtle bodily currents better than
cotton.

“I am averse to ceremonies,” Sri Yukteswar remarked. “I will make
you a swami in the BIDWAT (non-ceremonious) manner.”

The BIBIDISA or elaborate initiation into swamiship includes a fire
ceremony, during which symbolical funeral rites are performed. The
physical body of the disciple is represented as dead, cremated in
the flame of wisdom. The newly-made swami is then given a chant,
such as: “This ATMA is Brahma” {FN24-2} or “Thou art That” or “I am
He.” Sri Yukteswar, however, with his love of simplicity, dispensed
with all formal rites and merely asked me to select a new name.

“I will give you the privilege of choosing it yourself,” he said,
smiling.

“Yogananda,” I replied, after a moment’s thought. The name literally
means “Bliss (ANANDA) through divine union (YOGA).”

“Be it so. Forsaking your family name of Mukunda Lal Ghosh,
henceforth you shall be called Yogananda of the Giri branch of the
Swami Order.”

As I knelt before Sri Yukteswar, and for the first time heard him
pronounce my new name, my heart overflowed with gratitude. How
lovingly and tirelessly had he labored, that the boy Mukunda be
someday transformed into the monk Yogananda! I joyfully sang a few
verses from the long Sanskrit chant of Lord Shankara:

  “Mind, nor intellect, nor ego, feeling;
  Sky nor earth nor metals am I.
  I am He, I am He, Blessed Spirit, I am He!
  No birth, no death, no caste have I;
  Father, mother, have I none.
  I am He, I am He, Blessed Spirit, I am He!
  Beyond the flights of fancy, formless am I,
  Permeating the limbs of all life;
  Bondage I do not fear; I am free, ever free,
  I am He, I am He, Blessed Spirit, I am He!”

Every swami belongs to the ancient monastic order which was organized
in its present form by Shankara. {FN24-3} Because it is a formal
order, with an unbroken line of saintly representatives serving
as active leaders, no man can give himself the title of swami.
He rightfully receives it only from another swami; all monks thus
trace their spiritual lineage to one common guru, Lord Shankara. By
vows of poverty, chastity, and obedience to the spiritual teacher,
many Catholic Christian monastic orders resemble the Order of
Swamis.

In addition to his new name, usually ending in ANANDA, the swami
takes a title which indicates his formal connection with one of
the ten subdivisions of the Swami Order. These DASANAMIS or ten
agnomens include the GIRI (mountain), to which Sri Yukteswar, and
hence myself, belong. Among the other branches are the SAGAR (sea),
BHARATI (land), ARANYA (forest), PURI (tract), TIRTHA (place of
pilgrimage), and SARASWATI (wisdom of nature).

The new name received by a swami thus has a twofold significance,
and represents the attainment of supreme bliss (ANANDA) through some
divine quality or state-love, wisdom, devotion, service, yoga-and
through a harmony with nature, as expressed in her infinite vastness
of oceans, mountains, skies.

The ideal of selfless service to all mankind, and of renunciation
of personal ties and ambitions, leads the majority of swamis to
engage actively in humanitarian and educational work in India, or
occasionally in foreign lands. Ignoring all prejudices of caste,
creed, class, color, sex, or race, a swami follows the precepts of
human brotherhood. His goal is absolute unity with Spirit. Imbuing
his waking and sleeping consciousness with the thought, “I am He,”
he roams contentedly, in the world but not of it. Thus only may
he justify his title of swami-one who seeks to achieve union with
the SWA or Self. It is needless to add that not all formally titled
swamis are equally successful in reaching their high goal.

Sri Yukteswar was both a swami and a yogi. A swami, formally a monk
by virtue of his connection with the ancient order, is not always
a yogi.  Anyone who practices a scientific technique of God-contact
is a yogi; he may be either married or unmarried, either a worldly
man or one of formal religious ties. A swami may conceivably follow
only the path of dry reasoning, of cold renunciation; but a yogi
engages himself in a definite, step-by-step procedure by which
the body and mind are disciplined, and the soul liberated. Taking
nothing for granted on emotional grounds, or by faith, a yogi
practices a thoroughly tested series of exercises which were first
mapped out by the early rishis.  Yoga has produced, in every age
of India, men who became truly free, truly Yogi-Christs.

Like any other science, yoga is applicable to people of every clime
and time. The theory advanced by certain ignorant writers that yoga
is “unsuitable for Westerners” is wholly false, and has lamentably
prevented many sincere students from seeking its manifold blessings.
Yoga is a method for restraining the natural turbulence of thoughts,
which otherwise impartially prevent all men, of all lands, from
glimpsing their true nature of Spirit. Yoga cannot know a barrier
of East and West any more than does the healing and equitable
light of the sun. So long as man possesses a mind with its restless
thoughts, so long will there be a universal need for yoga or control.

[Illustration: THE LORD IN HIS ASPECT AS SHIVA, Not a historical
personage like Krishna, Shiva is the name given to God in the last
aspect of His threefold nature (Creator-Preserver-Destroyer). Shiva,
the Annihilator of maya or delusion, is symbolically represented
in the scriptures as the Lord of Renunciates, the King of Yogis.
In Hindu art He is always shown with the new moon in His hair, and
wearing a garland of hooded snakes, ancient emblem of evil overcome
and perfect wisdom. The “single” eye of omniscience is open on His
forehead.—see shiva.jpg]

The ancient rishi Patanjali defines “yoga” as “control of the
fluctuations of the mind-stuff.” {FN24-4} His very short and masterly
expositions, the YOGA SUTRAS, form one of the six systems of Hindu
philosophy. {FN24-5} In contradistinction to Western philosophies,
all six Hindu systems embody not only theoretical but practical
teachings.  In addition to every conceivable ontological inquiry,
the six systems formulate six definite disciplines aimed at the
permanent removal of suffering and the attainment of timeless bliss.

The common thread linking all six systems is the declaration that
no true freedom for man is possible without knowledge of the ultimate
Reality. The later UPANISHADS uphold the YOGA SUTRAS, among the six
systems, as containing the most efficacious methods for achieving
direct perception of truth. Through the practical techniques of
yoga, man leaves behind forever the barren realms of speculation
and cognizes in experience the veritable Essence.

The YOGA system as outlined by Patanjali is known as the Eightfold
Path. The first steps, (1) YAMA and (2) NIYAMA, require observance
of ten negative and positive moralities-avoidance of injury to others,
of untruthfulness, of stealing, of incontinence, of gift-receiving
(which brings obligations); and purity of body and mind, contentment,
self-discipline, study, and devotion to God.

The next steps are (3) ASANA (right posture); the spinal column
must be held straight, and the body firm in a comfortable position
for meditation; (4) PRANAYAMA (control of PRANA, subtle life currents);
and (5) PRATYAHARA (withdrawal of the senses from external objects).

The last steps are forms of yoga proper: (6) DHARANA (concentration);
holding the mind to one thought; (7) DHYANA (meditation), and (8)
SAMADHI (superconscious perception). This is the Eightfold Path
of Yoga {FN24-6} which leads one to the final goal of KAIVALYA
(Absoluteness), a term which might be more comprehensibly put as
“realization of the Truth beyond all intellectual apprehension.”

“Which is greater,” one may ask, “a swami or a yogi?” If and when
final oneness with God is achieved, the distinctions of the various
paths disappear. The BHAGAVAD GITA, however, points out that the
methods of yoga are all-embracive. Its techniques are not meant only
for certain types and temperaments, such as those few who incline
toward the monastic life; yoga requires no formal allegiance.
Because the yogic science satisfies a universal need, it has a
natural universal applicability.

A true yogi may remain dutifully in the world; there he is like
butter on water, and not like the easily-diluted milk of unchurned
and undisciplined humanity. To fulfill one’s earthly responsibilities
is indeed the higher path, provided the yogi, maintaining a mental
uninvolvement with egotistical desires, plays his part as a willing
instrument of God.

There are a number of great souls, living in American or European
or other non-Hindu bodies today who, though they may never have
heard the words YOGI and SWAMI, are yet true exemplars of those
terms. Through their disinterested service to mankind, or through
their mastery over passions and thoughts, or through their single
hearted love of God, or through their great powers of concentration,
they are, in a sense, yogis; they have set themselves the goal of
yoga-self-control. These men could rise to even greater heights if
they were taught the definite science of yoga, which makes possible
a more conscious direction of one’s mind and life.

Yoga has been superficially misunderstood by certain Western
writers, but its critics have never been its practitioners. Among
many thoughtful tributes to yoga may be mentioned one by Dr. C. G.
Jung, the famous Swiss psychologist.

“When a religious method recommends itself as ‘scientific,’ it can
be certain of its public in the West. Yoga fulfills this expectation,”
Dr. Jung writes. {FN24-7} “Quite apart from the charm of the new,
and the fascination of the half-understood, there is good cause
for Yoga to have many adherents. It offers the possibility of
controllable experience, and thus satisfies the scientific need
of ‘facts,’ and besides this, by reason of its breadth and depth,
its venerable age, its doctrine and method, which include every
phase of life, it promises undreamed-of possibilities.

“Every religious or philosophical practice means a psychological
discipline, that is, a method of mental hygiene. The manifold,
purely bodily procedures of Yoga {FN24-8} also mean a physiological
hygiene which is superior to ordinary gymnastics and breathing
exercises, inasmuch as it is not merely mechanistic and scientific,
but also philosophical; in its training of the parts of the body,
it unites them with the whole of the spirit, as is quite clear,
for instance, in the PRANAYAMA exercises where PRANA is both the
breath and the universal dynamics of the cosmos.

“When the thing which the individual is doing is also a cosmic event,
the effect experienced in the body (the innervation), unites with
the emotion of the spirit (the universal idea), and out of this there
develops a lively unity which no technique, however scientific, can
produce. Yoga practice is unthinkable, and would also be ineffectual,
without the concepts on which Yoga is based. It combines the bodily
and the spiritual with each other in an extraordinarily complete
way.

“In the East, where these ideas and practices have developed, and
where for several thousand years an unbroken tradition has created
the necessary spiritual foundations, Yoga is, as I can readily
believe, the perfect and appropriate method of fusing body and
mind together so that they form a unity which is scarcely to be
questioned. This unity creates a psychological disposition which
makes possible intuitions that transcend consciousness.”

The Western day is indeed nearing when the inner science of self-control
will be found as necessary as the outer conquest of nature.  This
new Atomic Age will see men’s minds sobered and broadened by the
now scientifically indisputable truth that matter is in reality a
concentrate of energy. Finer forces of the human mind can and must
liberate energies greater than those within stones and metals, lest
the material atomic giant, newly unleashed, turn on the world in
mindless destruction. {FN24-9}

{FN24-1} I CORINTHIANS 7:32-33.

{FN24-2} Literally, “This soul is Spirit.” The Supreme Spirit,
the Uncreated, is wholly unconditioned (NETI, NETI, not this, not
that) but is often referred to in VEDANTA as SAT-CHIT-ANANDA, that
is, Being-Intelligence-Bliss.

{FN24-3} Sometimes called Shankaracharya. ACHARYA means “religious
teacher.” Shankara’s date is a center of the usual scholastic dispute.
A few records indicate that the peerless monist lived from 510 to
478 B.C.; Western historians assign him to the late eighth century
A.D.  Readers who are interested in Shankara’s famous exposition
of the BRAHMA SUTRAS will find a careful English translation in Dr.
Paul Deussen’s SYSTEM OF THE VEDANTA (Chicago: Open Court Publishing
Company, 1912). Short extracts from his writings will be found in
SELECTED WORKS OF SRI SHANKARACHARYA (Natesan & Co., Madras).

{FN24-4} “CHITTA VRITTI NIRODHA”-YOGA SUTRA I:2. Patanjali’s date
is unknown, though a number of scholars place him in the second
century B.C. The rishis gave forth treatises on all subjects with
such insight that ages have been powerless to outmode them; yet,
to the subsequent consternation of historians, the sages made no
effort to attach their own dates and personalities to their literary
works. They knew their lives were only temporarily important as
flashes of the great infinite Life; and that truth is timeless,
impossible to trademark, and no private possession of their own.

{FN24-5} The six orthodox systems (SADDARSANA) are SANKHYA, YOGA,
VEDANTA, MIMAMSA, NYAYA, and VAISESIKA. Readers of a scholarly bent
will delight in the subtleties and broad scope of these ancient
formulations as summarized, in English, in HISTORY OF INDIAN
PHILOSOPHY, Vol. I, by Prof. Surendranath DasGupta (Cambridge
University Press, 1922).

{FN24-6} Not to be confused with the “Noble Eightfold Path” of
Buddhism, a guide to man’s conduct of life, as follows (1) Right
Ideals, (2) Right Motive, (3) Right Speech, (4) Right Action, (5)
Right Means of Livelihood, (6) Right Effort, (7) Right Remembrance
(of the Self), (8) Right Realization (SAMADHI).

{FN24-7} Dr. Jung attended the Indian Science Congress in 1937 and
received an honorary degree from the University of Calcutta.

{FN24-8} Dr. Jung is here referring to HATHA YOGA, a specialized
branch of bodily postures and techniques for health and longevity.
HATHA is useful, and produces spectacular physical results, but this
branch of yoga is little used by yogis bent on spiritual liberation.

{FN24-9} In Plato’s TIMAEUS story of Atlantis, he tells of
the inhabitants’ advanced state of scientific knowledge. The lost
continent is believed to have vanished about 9500 B.C. through a
cataclysm of nature; certain metaphysical writers, however, state
that the Atlanteans were destroyed as a result of their misuse of
atomic power. Two French writers have recently compiled a BIBLIOGRAPHY
OF ATLANTIS, listing over 1700 historical and other references.




CHAPTER: 25

BROTHER ANANTA AND SISTER NALINI


“Ananta cannot live; the sands of his karma for this life have run
out.”

These inexorable words reached my inner consciousness as I sat one
morning in deep meditation. Shortly after I had entered the Swami
Order, I paid a visit to my birthplace, Gorakhpur, as a guest of
my elder brother Ananta. A sudden illness confined him to his bed;
I nursed him lovingly.

The solemn inward pronouncement filled me with grief. I felt that
I could not bear to remain longer in Gorakhpur, only to see my
brother removed before my helpless gaze. Amidst uncomprehending
criticism from my relatives, I left India on the first available
boat. It cruised along Burma and the China Sea to Japan. I disembarked
at Kobe, where I spent only a few days. My heart was too heavy for
sightseeing.

On the return trip to India, the boat touched at Shanghai. There
Dr.  Misra, the ship’s physician, guided me to several curio shops,
where I selected various presents for Sri Yukteswar and my family
and friends.  For Ananta I purchased a large carved bamboo piece.
No sooner had the Chinese salesman handed me the bamboo souvenir
than I dropped it on the floor, crying out, “I have bought this
for my dear dead brother!”

A clear realization had swept over me that his soul was just being
freed in the Infinite. The souvenir was sharply and symbolically
cracked by its fall; amidst sobs, I wrote on the bamboo surface:
“For my beloved Ananta, now gone.”

My companion, the doctor, was observing these proceedings with a
sardonic smile.

“Save your tears,” he remarked. “Why shed them until you are sure
he is dead?”

When our boat reached Calcutta, Dr. Misra again accompanied me. My
youngest brother Bishnu was waiting to greet me at the dock.

“I know Ananta has departed this life,” I said to Bishnu, before he
had had time to speak. “Please tell me, and the doctor here, when
Ananta died.”

Bishnu named the date, which was the very day that I had bought
the souvenirs in Shanghai.

“Look here!” Dr. Misra ejaculated. “Don’t let any word of this
get around! The professors will be adding a year’s study of mental
telepathy to the medical course, which is already long enough!”

Father embraced me warmly as I entered our Gurpar Road home. “You
have come,” he said tenderly. Two large tears dropped from his
eyes.  Ordinarily undemonstrative, he had never before shown me
these signs of affection. Outwardly the grave father, inwardly he
possessed the melting heart of a mother. In all his dealings with
the family, his dual parental role was distinctly manifest.

Soon after Ananta’s passing, my younger sister Nalini was brought
back from death’s door by a divine healing. Before relating the
story, I will refer to a few phases of her earlier life.

The childhood relationship between Nalini and myself had not been
of the happiest nature. I was very thin; she was thinner still.
Through an unconscious motive or “complex” which psychiatrists will
have no difficulty in identifying, I often used to tease my sister
about her cadaverous appearance. Her retorts were equally permeated
with the callous frankness of extreme youth. Sometimes Mother
intervened, ending the childish quarrels, temporarily, by a gentle
box on my ear, as the elder ear.

Time passed; Nalini was betrothed to a young Calcutta physician,
Panchanon Bose. He received a generous dowry from Father, presumably
(as I remarked to Sister) to compensate the bridegroom-to-be for
his fate in allying himself with a human bean-pole.

Elaborate marriage rites were celebrated in due time. On the wedding
night, I joined the large and jovial group of relatives in the
living room of our Calcutta home. The bridegroom was leaning on an
immense gold-brocaded pillow, with Nalini at his side. A gorgeous
purple silk SARI {FN25-1} could not, alas, wholly hide her angularity.
I sheltered myself behind the pillow of my new brother-in-law and
grinned at him in friendly fashion. He had never seen Nalini until
the day of the nuptial ceremony, when he finally learned what he
was getting in the matrimonial lottery.

Feeling my sympathy, Dr. Bose pointed unobtrusively to Nalini, and
whispered in my ear, “Say, what’s this?”

“Why, Doctor,” I replied, “it is a skeleton for your observation!”

Convulsed with mirth, my brother-in-law and I were hard put to it
to maintain the proper decorum before our assembled relatives.

As the years went on, Dr. Bose endeared himself to our family, who
called on him whenever illness arose. He and I became fast friends,
often joking together, usually with Nalini as our target.

“It is a medical curiosity,” my brother-in-law remarked to me one
day.  “I have tried everything on your lean sister-cod liver oil,
butter, malt, honey, fish, meat, eggs, tonics. Still she fails to
bulge even one-hundredth of an inch.” We both chuckled.

A few days later I visited the Bose home. My errand there took only
a few minutes; I was leaving, unnoticed, I thought, by Nalini. As
I reached the front door, I heard her voice, cordial but commanding.

“Brother, come here. You are not going to give me the slip this
time.  I want to talk to you.”

I mounted the stairs to her room. To my surprise, she was in tears.

“Dear brother,” she said, “let us bury the old hatchet. I see that
your feet are now firmly set on the spiritual path. I want to become
like you in every way.” She added hopefully, “You are now robust
in appearance; can you help me? My husband does not come near me,
and I love him so dearly! But still more I want to progress in
God-realization, even if I must remain thin {FN25-2} and unattractive.”

My heart was deeply touched at her plea. Our new friendship steadily
progressed; one day she asked to become my disciple.

“Train me in any way you like. I put my trust in God instead of
tonics.” She gathered together an armful of medicines and poured
them down the roof drain.

As a test of her faith, I asked her to omit from her diet all fish,
meat, and eggs.

After several months, during which Nalini had strictly followed
the various rules I had outlined, and had adhered to her vegetarian
diet in spite of numerous difficulties, I paid her a visit.

“Sis, you have been conscientiously observing the spiritual
injunctions; your reward is near.” I smiled mischievously. “How
plump do you want to be-as fat as our aunt who hasn’t seen her feet
in years?”

“No! But I long to be as stout as you are.”

I replied solemnly. “By the grace of God, as I have spoken truth
always, I speak truly now. {FN25-3} Through the divine blessings,
your body shall verily change from today; in one month it shall
have the same weight as mine.”

These words from my heart found fulfillment. In thirty days, Nalini’s
weight equalled mine. The new roundness gave her beauty; her husband
fell deeply in love. Their marriage, begun so inauspiciously, turned
out to be ideally happy.

On my return from Japan, I learned that during my absence Nalini
had been stricken with typhoid fever. I rushed to her home, and was
aghast to find her reduced to a mere skeleton. She was in a coma.

“Before her mind became confused by illness,” my brother-in-law
told me, “she often said: ‘If brother Mukunda were here, I would
not be faring thus.’” He added despairingly, “The other doctors
and myself see no hope. Blood dysentery has set in, after her long
bout with typhoid.”

I began to move heaven and earth with my prayers. Engaging
an Anglo-Indian nurse, who gave me full cooperation, I applied to
my sister various yoga techniques of healing. The blood dysentery
disappeared.

But Dr. Bose shook his head mournfully. “She simply has no more
blood left to shed.”

“She will recover,” I replied stoutly. “In seven days her fever
will be gone.”

A week later I was thrilled to see Nalini open her eyes and gaze at
me with loving recognition. From that day her recovery was swift.
Although she regained her usual weight, she bore one sad scar of her
nearly fatal illness: her legs were paralyzed. Indian and English
specialists pronounced her a hopeless cripple.

The incessant war for her life which I had waged by prayer had
exhausted me. I went to Serampore to ask Sri Yukteswar’s help. His
eyes expressed deep sympathy as I told him of Nalini’s plight.

“Your sister’s legs will be normal at the end of one month.” He
added, “Let her wear, next to her skin, a band with an unperforated
two-carat pearl, held on by a clasp.”

I prostrated myself at his feet with joyful relief.

“Sir, you are a master; your word of her recovery is enough. But if
you insist I shall immediately get her a pearl.”

My guru nodded. “Yes, do that.” He went on to correctly describe
the physical and mental characteristics of Nalini, whom he had
never seen.

“Sir,” I inquired, “is this an astrological analysis? You do not
know her birth day or hour.”

Sri Yukteswar smiled. “There is a deeper astrology, not dependent
on the testimony of calendars and clocks. Each man is a part of
the Creator, or Cosmic Man; he has a heavenly body as well as one
of earth. The human eye sees the physical form, but the inward eye
penetrates more profoundly, even to the universal pattern of which
each man is an integral and individual part.”

I returned to Calcutta and purchased a pearl for Nalini. A month
later, her paralyzed legs were completely healed.

Sister asked me to convey her heartfelt gratitude to my guru. He
listened to her message in silence. But as I was taking my leave,
he made a pregnant comment.

“Your sister has been told by many doctors that she can never bear
children. Assure her that in a few years she will give birth to
two daughters.”

Some years later, to Nalini’s joy, she bore a girl, followed in a
few years by another daughter.

“Your master has blessed our home, our entire family,” my sister
said.  “The presence of such a man is a sanctification on the whole
of India.  Dear brother, please tell Sri Yukteswarji that, through
you, I humbly count myself as one of his KRIYA YOGA disciples.”

{FN25-1} The gracefully draped dress of Indian women.

{FN25-2} Because most persons in India are thin, reasonable plumpness
is considered very desirable.

{FN25-3} The Hindu scriptures declare that those who habitually
speak the truth will develop the power of materializing their words.
What commands they utter from the heart will come true in life.




CHAPTER: 26

THE SCIENCE OF KRIYA YOGA


The science of KRIYA YOGA, mentioned so often in these pages, became
widely known in modern India through the instrumentality of Lahiri
Mahasaya, my guru’s guru. The Sanskrit root of KRIYA is KRI, to
do, to act and react; the same root is found in the word KARMA, the
natural principle of cause and effect. KRIYA YOGA is thus “union
(yoga) with the Infinite through a certain action or rite.” A yogi
who faithfully follows its technique is gradually freed from karma
or the universal chain of causation.

Because of certain ancient yogic injunctions, I cannot give a full
explanation of KRIYA YOGA in the pages of a book intended for the
general public. The actual technique must be learned from a KRIYABAN
or KRIYA YOGI; here a broad reference must suffice.

KRIYA YOGA is a simple, psychophysiological method by which the
human blood is decarbonized and recharged with oxygen. The atoms
of this extra oxygen are transmuted into life current to rejuvenate
the brain and spinal centers. {FN26-1} By stopping the accumulation
of venous blood, the yogi is able to lessen or prevent the decay of
tissues; the advanced yogi transmutes his cells into pure energy.
Elijah, Jesus, Kabir and other prophets were past masters in the
use of KRIYA or a similar technique, by which they caused their
bodies to dematerialize at will.

KRIYA is an ancient science. Lahiri Mahasaya received it from his
guru, Babaji, who rediscovered and clarified the technique after
it had been lost in the Dark Ages.

“The KRIYA YOGA which I am giving to the world through you in this
nineteenth century,” Babaji told Lahiri Mahasaya, “is a revival of
the same science which Krishna gave, millenniums ago, to Arjuna,
and which was later known to Patanjali, and to Christ, St. John,
St. Paul, and other disciples.”

KRIYA YOGA is referred to by Krishna, India’s greatest prophet, in
a stanza of the BHAGAVAD GITA: “Offering inhaling breath into the
outgoing breath, and offering the outgoing breath into the inhaling
breath, the yogi neutralizes both these breaths; he thus releases
the life force from the heart and brings it under his control.”
{FN26-2} The interpretation is: “The yogi arrests decay in the body
by an addition of life force, and arrests the mutations of growth
in the body by APAN (eliminating current). Thus neutralizing decay
and growth, by quieting the heart, the yogi learns life control.”

Krishna also relates {FN26-3} that it was he, in a former incarnation,
who communicated the indestructible yoga to an ancient illuminato,
Vivasvat, who gave it to Manu, the great legislator. {FN26-4} He,
in turn, instructed Ikshwaku, the father of India’s solar warrior
dynasty. Passing thus from one to another, the royal yoga was
guarded by the rishis until the coming of the materialistic ages.
{FN26-5} Then, due to priestly secrecy and man’s indifference, the
sacred knowledge gradually became inaccessible.

KRIYA YOGA is mentioned twice by the ancient sage Patanjali, foremost
exponent of yoga, who wrote: “KRIYA YOGA consists of body discipline,
mental control, and meditating on AUM.” {FN26-6} Patanjali speaks
of God as the actual Cosmic Sound of AUM heard in meditation. {FN26-7}
AUM is the Creative Word, {FN26-8} the sound of the Vibratory Motor.
Even the yoga-beginner soon inwardly hears the wondrous sound of
AUM. Receiving this blissful spiritual encouragement, the devotee
becomes assured that he is in actual touch with divine realms.

Patanjali refers a second time to the life-control or KRIYA technique
thus: “Liberation can be accomplished by that PRANAYAMA which is
attained by disjoining the course of inspiration and expiration.”
{FN26-9}

St. Paul knew KRIYA YOGA, or a technique very similar to it, by
which he could switch life currents to and from the senses. He was
therefore able to say: “Verily, I protest by our rejoicing which
I have in Christ, I DIE DAILY.” {FN26-10} By daily withdrawing his
bodily life force, he united it by yoga union with the rejoicing
(eternal bliss) of the Christ consciousness. In that felicitous
state, he was consciously aware of being dead to the delusive
sensory world of MAYA.

In the initial states of God-contact (SABIKALPA SAMADHI) the
devotee’s consciousness merges with the Cosmic Spirit; his life
force is withdrawn from the body, which appears “dead,” or motionless
and rigid. The yogi is fully aware of his bodily condition of
suspended animation. As he progresses to higher spiritual states
(NIRBIKALPA SAMADHI), however, he communes with God without bodily
fixation, and in his ordinary waking consciousness, even in the
midst of exacting worldly duties. {FN26-11}

“KRIYA YOGA is an instrument through which human evolution can be
quickened,” Sri Yukteswar explained to his students. “The ancient
yogis discovered that the secret of cosmic consciousness is
intimately linked with breath mastery. This is India’s unique and
deathless contribution to the world’s treasury of knowledge. The life
force, which is ordinarily absorbed in maintaining the heart-pump,
must be freed for higher activities by a method of calming and
stilling the ceaseless demands of the breath.”

The KRIYA YOGI mentally directs his life energy to revolve, upward
and downward, around the six spinal centers (medullary, cervical,
dorsal, lumbar, sacral, and coccygeal plexuses) which correspond
to the twelve astral signs of the zodiac, the symbolic Cosmic
Man. One-half minute of revolution of energy around the sensitive
spinal cord of man effects subtle progress in his evolution; that
half-minute of KRIYA equals one year of natural spiritual unfoldment.

The astral system of a human being, with six (twelve by polarity)
inner constellations revolving around the sun of the omniscient
spiritual eye, is interrelated with the physical sun and the twelve
zodiacal signs. All men are thus affected by an inner and an outer
universe. The ancient rishis discovered that man’s earthly and
heavenly environment, in twelve-year cycles, push him forward on
his natural path. The scriptures aver that man requires a million
years of normal, diseaseless evolution to perfect his human brain
sufficiently to express cosmic consciousness.


One thousand KRIYA practiced in eight hours gives the yogi, in one
day, the equivalent of one thousand years of natural evolution:
365,000 years of evolution in one year. In three years, a KRIYA
YOGI can thus accomplish by intelligent self-effort the same result
which nature brings to pass in a million years. The KRIYA short
cut, of course, can be taken only by deeply developed yogis. With
the guidance of a guru, such yogis have carefully prepared their
bodies and brains to receive the power created by intensive practice.

The KRIYA beginner employs his yogic exercise only fourteen to
twenty-eight times, twice daily. A number of yogis achieve emancipation
in six or twelve or twenty-four or forty-eight years. A yogi who
dies before achieving full realization carries with him the good
karma of his past KRIYA effort; in his new life he is harmoniously
propelled toward his Infinite Goal.

The body of the average man is like a fifty-watt lamp, which cannot
accommodate the billion watts of power roused by an excessive practice
of KRIYA. Through gradual and regular increase of the simple and
“foolproof” methods of KRIYA, man’s body becomes astrally transformed
day by day, and is finally fitted to express the infinite potentials
of cosmic energy-the first materially active expression of Spirit.

KRIYA YOGA has nothing in common with the unscientific breathing
exercises taught by a number of misguided zealots. Their attempts
to forcibly hold breath in the lungs is not only unnatural but
decidedly unpleasant. KRIYA, on the other hand, is accompanied
from the very beginning by an accession of peace, and by soothing
sensations of regenerative effect in the spine.

The ancient yogic technique converts the breath into mind. By
spiritual advancement, one is able to cognize the breath as an act
of mind-a dream-breath.

Many illustrations could be given of the mathematical relationship
between man’s respiratory rate and the variations in his states of
consciousness. A person whose attention is wholly engrossed, as in
following some closely knit intellectual argument, or in attempting
some delicate or difficult physical feat, automatically breathes
very slowly. Fixity of attention depends on slow breathing; quick
or uneven breaths are an inevitable accompaniment of harmful
emotional states: fear, lust, anger. The restless monkey breathes
at the rate of 32 times a minute, in contrast to man’s average of
18 times. The elephant, tortoise, snake and other animals noted for
their longevity have a respiratory rate which is less than man’s.
The tortoise, for instance, who may attain the age of 300 years,
{FN26-12} breathes only 4 times per minute.

The rejuvenating effects of sleep are due to man’s temporary
unawareness of body and breathing. The sleeping man becomes a yogi;
each night he unconsciously performs the yogic rite of releasing
himself from bodily identification, and of merging the life force
with healing currents in the main brain region and the six sub-dynamos
of his spinal centers. The sleeper thus dips unknowingly into the
reservoir of cosmic energy which sustains all life.

The voluntary yogi performs a simple, natural process consciously,
not unconsciously like the slow-paced sleeper. The KRIYA YOGI uses
his technique to saturate and feed all his physical cells with
undecaying light and keep them in a magnetized state. He scientifically
makes breath unnecessary, without producing the states of subconscious
sleep or unconsciousness.

By KRIYA, the outgoing life force is not wasted and abused in the
senses, but constrained to reunite with subtler spinal energies.
By such reinforcement of life, the yogi’s body and brain cells
are electrified with the spiritual elixir. Thus he removes himself
from studied observance of natural laws, which can only take him-by
circuitous means as given by proper food, sunlight, and harmonious
thoughts-to a million-year Goal. It needs twelve years of normal
healthful living to effect even slight perceptible change in brain
structure, and a million solar returns are exacted to sufficiently
refine the cerebral tenement for manifestation of cosmic consciousness.

Untying the cord of breath which binds the soul to the body, KRIYA
serves to prolong life and enlarge the consciousness to infinity.
The yoga method overcomes the tug of war between the mind and the
matter-bound senses, and frees the devotee to reinherit his eternal
kingdom.  He knows his real nature is bound neither by physical
encasement nor by breath, symbol of the mortal enslavement to air,
to nature’s elemental compulsions.

Introspection, or “sitting in the silence,” is an unscientific
way of trying to force apart the mind and senses, tied together by
the life force. The contemplative mind, attempting its return to
divinity, is constantly dragged back toward the senses by the life
currents. KRIYA, controlling the mind DIRECTLY through the life
force, is the easiest, most effective, and most scientific avenue
of approach to the Infinite. In contrast to the slow, uncertain
“bullock cart” theological path to God, KRIYA may justly be called
the “airplane” route.

The yogic science is based on an empirical consideration of all
forms of concentration and meditation exercises. Yoga enables the
devotee to switch off or on, at will, life current from the five
sense telephones of sight, sound, smell, taste, and touch. Attaining
this power of sense-disconnection, the yogi finds it simple to unite
his mind at will with divine realms or with the world of matter.
No longer is he unwillingly brought back by the life force to the
mundane sphere of rowdy sensations and restless thoughts. Master
of his body and mind, the KRIYA YOGI ultimately achieves victory
over the “last enemy,” death.

So shalt thou feed on Death, that feeds on men: And Death once
dead, there’s no more dying then. {FN26-13}

The life of an advanced KRIYA YOGI is influenced, not by effects of
past actions, but solely by directions from the soul. The devotee
thus avoids the slow, evolutionary monitors of egoistic actions,
good and bad, of common life, cumbrous and snail-like to the eagle
hearts.

The superior method of soul living frees the yogi who, shorn of
his ego-prison, tastes the deep air of omnipresence. The thralldom
of natural living is, in contrast, set in a pace humiliating.
Conforming his life to the evolutionary order, a man can command no
concessionary haste from nature but, living without error against
the laws of his physical and mental endowment, still requires about
a million years of incarnating masquerades to know final emancipation.

The telescopic methods of yogis, disengaging themselves from physical
and mental identifications in favor of soul-individuality, thus
commend themselves to those who eye with revolt a thousand thousand
years. This numerical periphery is enlarged for the ordinary man,
who lives in harmony not even with nature, let alone his soul, but
pursues instead unnatural complexities, thus offending in his body
and thoughts the sweet sanities of nature. For him, two times a
million years can scarce suffice for liberation.

Gross man seldom or never realizes that his body is a kingdom,
governed by Emperor Soul on the throne of the cranium, with subsidiary
regents in the six spinal centers or spheres of consciousness. This
theocracy extends over a throng of obedient subjects: twenty-seven
thousand billion cells-endowed with a sure if automatic intelligence
by which they perform all duties of bodily growths, transformations,
and dissolutions-and fifty million substratal thoughts, emotions,
and variations of alternating phases in man’s consciousness in an
average life of sixty years. Any apparent insurrection of bodily
or cerebral cells toward Emperor Soul, manifesting as disease
or depression, is due to no disloyalty among the humble citizens,
but to past or present misuse by man of his individuality or free
will, given to him simultaneous with a soul, and revocable never.

Identifying himself with a shallow ego, man takes for granted that
it is he who thinks, wills, feels, digests meals, and keeps himself
alive, never admitting through reflection (only a little would
suffice!) that in his ordinary life he is naught but a puppet
of past actions (karma) and of nature or environment. Each man’s
intellectual reactions, feelings, moods, and habits are circumscribed
by effects of past causes, whether of this or a prior life. Lofty
above such influences, however, is his regal soul. Spurning the
transitory truths and freedoms, the KRIYA YOGI passes beyond all
disillusionment into his unfettered Being. All scriptures declare
man to be not a corruptible body, but a living soul; by KRIYA he
is given a method to prove the scriptural truth.

“Outward ritual cannot destroy ignorance, because they are not
mutually contradictory,” wrote Shankara in his famous CENTURY OF
VERSES. “Realized knowledge alone destroys ignorance. . . . Knowledge
cannot spring up by any other means than inquiry. ‘Who am I? How
was this universe born? Who is its maker? What is its material
cause?’ This is the kind of inquiry referred to.” The intellect
has no answer for these questions; hence the rishis evolved yoga
as the technique of spiritual inquiry.

KRIYA YOGA is the real “fire rite” often extolled in the BHAGAVAD
GITA. The purifying fires of yoga bring eternal illumination, and
thus differ much from outward and little-effective religious fire
ceremonies, where perception of truth is oft burnt, to solemn
chanted accompaniment, along with the incense!

The advanced yogi, withholding all his mind, will, and feeling from
false identification with bodily desires, uniting his mind with
superconscious forces in the spinal shrines, thus lives in this
world as God hath planned, not impelled by impulses from the past
nor by new witlessnesses of fresh human motivations. Such a yogi
receives fulfillment of his Supreme Desire, safe in the final haven
of inexhaustibly blissful Spirit.

The yogi offers his labyrinthine human longings to a monotheistic
bonfire dedicated to the unparalleled God. This is indeed the true
yogic fire ceremony, in which all past and present desires are fuel
consumed by love divine. The Ultimate Flame receives the sacrifice
of all human madness, and man is pure of dross. His bones stripped
of all desirous flesh, his karmic skeleton bleached in the antiseptic
suns of wisdom, he is clean at last, inoffensive before man and
Maker.

Referring to yoga’s sure and methodical efficacy, Lord Krishna
praises the technological yogi in the following words: “The yogi
is greater than body-disciplining ascetics, greater even than the
followers of the path of wisdom (JNANA YOGA), or of the path of
action (KARMA YOGA); be thou, O disciple Arjuna, a yogi!” {FN26-14}

{FN26-1} The noted scientist, Dr. George W. Crile of Cleveland,
explained before a 1940 meeting of the American Association for
the Advancement of Science the experiments by which he had proved
that all bodily tissues are electrically negative, except the
brain and nervous system tissues which remain electrically positive
because they take up revivifying oxygen at a more rapid rate.

{FN26-2} BHAGAVAD GITA, IV:29.

{FN26-3} BHAGAVAD GITA IV:1-2.

{FN26-4} The author of MANAVA DHARMA SHASTRAS. These institutes of
canonized common law are effective in India to this day. The French
scholar, Louis Jacolliot, writes that the date of Manu “is lost
in the night of the ante-historical period of India; and no scholar
has dared to refuse him the title of the most ancient lawgiver in the
world.” In LA BIBLE DANS L’INDE, pages 33-37, Jacolliot reproduces
parallel textual references to prove that the Roman CODE OF JUSTINIAN
follows closely the LAWS OF MANU.

{FN26-5} The start of the materialistic ages, according to Hindu
scriptural reckonings, was 3102 B.C. This was the beginning of the
Descending Dwapara Age (see page 174). Modern scholars, blithely
believing that 10,000 years ago all men were sunk in a barbarous
Stone Age, summarily dismiss as “myths” all records and traditions
of very ancient civilizations in India, China, Egypt, and other
lands.


{FN26-6} Patanjali’s APHORISMS, II:1. In using the words KRIYA
YOGA, Patanjali was referring to either the exact technique taught
by Babaji, or one very similar to it. That it was a definite
technique of life control is proved by Patanjali’s APHORISM II:49.

{FN26-7} Patanjali’s APHORISMS, I:27.

{FN26-8} “In the beginning was the Word, and the Word was with
God, and the Word was God. . . . All things were made by him; and
without him was not any thing made that was made.”-JOHN 1:1-3. AUM
(OM) of the VEDAS became the sacred word AMIN of the Moslems, HUM
of the Tibetans, and AMEN of the Christians (its meaning in Hebrew
being SURE, FAITHFUL). “These things saith the Amen, the faithful
and true witness, the beginning of the creation of God.”-REVELATIONS
3:14.

{FN26-9} APHORISMS II:49..

{FN26-10} I CORINTHIANS 15:31. “Our rejoicing” is the correct
translation; not, as usually given, “your rejoicing.” St. Paul was
referring to the OMNIPRESENCE of the Christ consciousness..

{FN26-11} KALPA means time or aeon. SABIKALPA means subject to time
or change; some link with PRAKRITI or matter remains. NIRBIKALPA
means timeless, changeless; this is the highest state of SAMADHI.

{FN26-12} According to the LINCOLN LIBRARY OF ESSENTIAL INFORMATION,
p.  1030, the giant tortoise lives between 200 and 300 years.

{FN26-13} Shakespeare: SONNET #146.

{FN26-14} BHAGAVAD GITA, VI:46.




CHAPTER: 27

FOUNDING A YOGA SCHOOL AT RANCHI


“Why are you averse to organizational work?”

Master’s question startled me a bit. It is true that my private
conviction at the time was that organizations were “hornets’ nests.”

“It is a thankless task, sir,” I answered. “No matter what the
leader does or does not, he is criticized.”

“Do you want the whole divine CHANNA (milk curd) for yourself alone?”
My guru’s retort was accompanied by a stern glance. “Could you or
anyone else achieve God-contact through yoga if a line of generous-hearted
masters had not been willing to convey their knowledge to others?”
He added, “God is the Honey, organizations are the hives; both are
necessary. Any FORM is useless, of course, without the spirit, but
why should you not start busy hives full of the spiritual nectar?”

His counsel moved me deeply. Although I made no outward reply, an
adamant resolution arose in my breast: I would share with my fellows,
so far as lay in my power, the unshackling truths I had learned at
my guru’s feet. “Lord,” I prayed, “may Thy Love shine forever on
the sanctuary of my devotion, and may I be able to awaken that Love
in other hearts.”

On a previous occasion, before I had joined the monastic order,
Sri Yukteswar had made a most unexpected remark.

“How you will miss the companionship of a wife in your old age!” he
had said. “Do you not agree that the family man, engaged in useful
work to maintain his wife and children, thus plays a rewarding role
in God’s eyes?”

“Sir,” I had protested in alarm, “you know that my desire in this
life is to espouse only the Cosmic Beloved.”

Master had laughed so merrily that I understood his observation
was made merely as a test of my faith.

“Remember,” he had said slowly, “that he who discards his worldly
duties can justify himself only by assuming some kind of responsibility
toward a much larger family.”

The ideal of an all-sided education for youth had always been close
to my heart. I saw clearly the arid results of ordinary instruction,
aimed only at the development of body and intellect. Moral and
spiritual values, without whose appreciation no man can approach
happiness, were yet lacking in the formal curriculum. I determined to
found a school where young boys could develop to the full stature
of manhood. My first step in that direction was made with seven
children at Dihika, a small country site in Bengal.

A year later, in 1918, through the generosity of Sir Manindra
Chandra Nundy, the Maharaja of Kasimbazar, I was able to transfer my
fast-growing group to Ranchi. This town in Bihar, about two hundred
miles from Calcutta, is blessed with one of the most healthful
climates in India. The Kasimbazar Palace at Ranchi was transformed
into the headquarters for the new school, which I called BRAHMACHARYA
VIDYALAYA {FN27-1} in accordance with the educational ideals
of the rishis. Their forest ashrams had been the ancient seats of
learning, secular and divine, for the youth of India.

At Ranchi I organized an educational program for both grammar
and high school grades. It included agricultural, industrial,
commercial, and academic subjects. The students were also taught
yoga concentration and meditation, and a unique system of physical
development, “Yogoda,” whose principles I had discovered in 1916.

Realizing that man’s body is like an electric battery, I reasoned
that it could be recharged with energy through the direct agency of
the human will. As no action, slight or large, is possible without
WILLING, man can avail himself of his prime mover, will, to renew
his bodily tissues without burdensome apparatus or mechanical
exercises. I therefore taught the Ranchi students my simple “Yogoda”
techniques by which the life force, centred in man’s medulla
oblongata, can be consciously and instantly recharged from the
unlimited supply of cosmic energy.

The boys responded wonderfully to this training, developing
extraordinary ability to shift the life energy from one part of
the body to another part, and to sit in perfect poise in difficult
body postures. {FN27-2} They performed feats of strength and
endurance which many powerful adults could not equal. My youngest
brother, Bishnu Charan Ghosh, joined the Ranchi school; he later
became a leading physical culturist in Bengal. He and one of his
students traveled to Europe and America, giving exhibitions of
strength and skill which amazed the university savants, including
those at Columbia University in New York.

At the end of the first year at Ranchi, applications for admission
reached two thousand. But the school, which at that time was solely
residential, could accommodate only about one hundred. Instruction
for day students was soon added.

In the VIDYALAYA I had to play father-mother to the little children,
and to cope with many organizational difficulties. I often remembered
Christ’s words: “Verily I say unto you, There is no man that hath
left house, or brethren or sisters, or father, or mother, or wife,
or children, or lands, for my sake, and the gospel’s, but he shall
receive an hundredfold now in this time, houses and brethren, and
sisters, and mothers, and children, and lands, with persecutions;
and in the world to come eternal life.” {FN27-3} Sri Yukteswar had
interpreted these words: “The devotee who forgoes the life-experiences
of marriage and family, and exchanges the problems of a small
household and limited activities for the larger responsibilities
of service to society in general, is undertaking a task which is
often accompanied by persecution from a misunderstanding world,
but also by a divine inner contentment.”

[Illustration: Yogoda Math, beautiful hermitage of Self-Realization
Fellowship at Dakshineswar on the Ganges. Founded in 1938 as a yoga
retreat for students of East and West.—see math.jpg]

[Illustration: Central building of the Yogoda Sat-Sanga Brahmacharya
Vidyalaya at Ranchi, Bihar, established in 1918 as a yoga school
for boys, with grammar and high school education. Connected with
it is the philanthropic Lahiri Mahasaya Mission.—see ranchi.jpg]

One day my father arrived in Ranchi to bestow a paternal blessing,
long withheld because I had hurt him by refusing his offer of a
position with the Bengal-Nagpur Railway.

“Son,” he said, “I am now reconciled to your choice in life. It gives
me joy to see you amidst these happy, eager youngsters; you belong
here rather than with the lifeless figures of railroad timetables.”
He waved toward a group of a dozen little ones who were tagging at
my heels. “I had only eight children,” he observed with twinkling
eyes, “but I can feel for you!”

With a large fruit orchard and twenty-five fertile acres at our
disposal, the students, teachers, and myself enjoyed many happy
hours of outdoor labor in these ideal surroundings. We had many pets,
including a young deer who was fairly idolized by the children. I
too loved the fawn so much that I allowed it to sleep in my room.
At the light of dawn, the little creature would toddle over to my
bed for a morning caress.

One day I fed the pet earlier than usual, as I had to attend to
some business in the town of Ranchi. Although I cautioned the boys
not to feed the fawn until my return, one of them was disobedient,
and gave the baby deer a large quantity of milk. When I came back
in the evening, sad news greeted me: “The little fawn is nearly
dead, through over feeding.”

In tears, I placed the apparently lifeless pet on my lap. I prayed
piteously to God to spare its life. Hours later, the small creature
opened its eyes, stood up, and walked feebly. The whole school
shouted for joy.

But a deep lesson came to me that night, one I can never forget.
I stayed up with the fawn until two o’clock, when I fell asleep.
The deer appeared in a dream, and spoke to me:

“You are holding me back. Please let me go; let me go!”

“All right,” I answered in the dream.

I awoke immediately, and cried out, “Boys, the deer is dying!” The
children rushed to my side.


I ran to the corner of the room where I had placed the pet. It
made a last effort to rise, stumbled toward me, then dropped at my
feet, dead.

According to the mass karma which guides and regulates the destinies
of animals, the deer’s life was over, and it was ready to progress
to a higher form. But by my deep attachment, which I later realized
was selfish, and by my fervent prayers, I had been able to hold
it in the limitations of the animal form from which the soul was
struggling for release. The soul of the deer made its plea in a
dream because, without my loving permission, it either would not
or could not go. As soon as I agreed, it departed.

All sorrow left me; I realized anew that God wants His children to
love everything as a part of Him, and not to feel delusively that
death ends all. The ignorant man sees only the unsurmountable wall
of death, hiding, seemingly forever, his cherished friends. But
the man of unattachment, he who loves others as expressions of the
Lord, understands that at death the dear ones have only returned
for a breathing-space of joy in Him.

The Ranchi school grew from small and simple beginnings to an
institution now well-known in India. Many departments of the school
are supported by voluntary contributions from those who rejoice in
perpetuating the educational ideals of the rishis. Under the general
name of YOGODA SAT-SANGA, {FN27-4} flourishing branch schools have
been established at Midnapore, Lakshmanpur, and Puri.

The Ranchi headquarters maintains a Medical Department where
medicines and the services of doctors are supplied freely to the
poor of the locality. The number treated has averaged more than
18,000 persons a year. The VIDYALAYA has made its mark, too, in
Indian competitive sports, and in the scholastic field, where many
Ranchi alumni have distinguished themselves in later university
life.

The school, now in its twenty-eighth year and the center of many
activities, {FN27-5} has been honored by visits of eminent men
from the East and the West. One of the earliest great figures to
inspect the VIDYALAYA in its first year was Swami Pranabananda,
the Benares “saint with two bodies.” As the great master viewed
the picturesque outdoor classes, held under the trees, and saw in
the evening that young boys were sitting motionless for hours in
yoga meditation, he was profoundly moved.

“Joy comes to my heart,” he said, “to see that Lahiri Mahasaya’s
ideals for the proper training of youth are being carried on in
this institution. My guru’s blessings be on it.”

A young lad sitting by my side ventured to ask the great yogi a
question.

“Sir,” he said, “shall I be a monk? Is my life only for God?”

Though Swami Pranabananda smiled gently, his eyes were piercing
the future.

“Child,” he replied, “when you grow up, there is a beautiful bride
waiting for you.” The boy did eventually marry, after having planned
for years to enter the Swami Order.

Sometime after Swami Pranabananda had visited Ranchi, I accompanied
my father to the Calcutta house where the yogi was temporarily
staying.  Pranabananda’s prediction, made to me so many years before,
came rushing to my mind: “I shall see you, with your father, later
on.”

As Father entered the swami’s room, the great yogi rose from his
seat and embraced my parent with loving respect.

“Bhagabati,” he said, “what are you doing about yourself? Don’t you
see your son racing to the Infinite?” I blushed to hear his praise
before my father. The swami went on, “You recall how often our
blessed guru used to say: ‘BANAT, BANAT, BAN JAI.’ {FN26-6} So keep
up KRIYA YOGA ceaselessly, and reach the divine portals quickly.”

The body of Pranabananda, which had appeared so well and strong
during my amazing first visit to him in Benares, now showed definite
aging, though his posture was still admirably erect.

“Swamiji,” I inquired, looking straight into his eyes, “please tell
me the truth: Aren’t you feeling the advance of age? As the body
is weakening, are your perceptions of God suffering any diminution?”

He smiled angelically. “The Beloved is more than ever with me now.”
His complete conviction overwhelmed my mind and soul. He went on,
“I am still enjoying the two pensions-one from Bhagabati here, and
one from above.” Pointing his finger heavenward, the saint fell
into an ecstasy, his face lit with a divine glow-an ample answer
to my question.

Noticing that Pranabananda’s room contained many plants and packages
of seed, I asked their purpose.

“I have left Benares permanently,” he said, “and am now on my way
to the Himalayas. There I shall open an ashram for my disciples.
These seeds will produce spinach and a few other vegetables. My dear
ones will live simply, spending their time in blissful God-union.
Nothing else is necessary.”

Father asked his brother disciple when he would return to Calcutta.

“Never again,” the saint replied. “This year is the one in which
Lahiri Mahasaya told me I would leave my beloved Benares forever
and go to the Himalayas, there to throw off my mortal frame.”

My eyes filled with tears at his words, but the swami smiled
tranquilly. He reminded me of a little heavenly child, sitting
securely on the lap of the Divine Mother. The burden of the years
has no ill effect on a great yogi’s full possession of supreme
spiritual powers. He is able to renew his body at will; yet sometimes
he does not care to retard the aging process, but allows his karma
to work itself out on the physical plane, using his old body as a
time-saving device to exclude the necessity of working out karma
in a new incarnation.


Months later I met an old friend, Sanandan, who was one of
Pranabananda’s close disciples.

“My adorable guru is gone,” he told me, amidst sobs. “He established
a hermitage near Rishikesh, and gave us loving training. When we
were pretty well settled, and making rapid spiritual progress in his
company, he proposed one day to feed a huge crowd from Rishikesh.
I inquired why he wanted such a large number.

“‘This is my last festival ceremony,’ he said. I did not understand
the full implications of his words.

“Pranabanandaji helped with the cooking of great amounts of food.
We fed about 2000 guests. After the feast, he sat on a high platform
and gave an inspired sermon on the Infinite. At the end, before
the gaze of thousands, he turned to me, as I sat beside him on the
dais, and spoke with unusual force.

“‘Sanandan, be prepared; I am going to kick the frame.’ {FN27-7}

“After a stunned silence, I cried loudly, ‘Master, don’t do it!
Please, please, don’t do it!’ The crowd was tongue-tied, watching
us curiously. My guru smiled at me, but his solemn gaze was already
fixed on Eternity.

“‘Be not selfish,’ he said, ‘nor grieve for me. I have been long
cheerfully serving you all; now rejoice and wish me Godspeed. I
go to meet my Cosmic Beloved.’ In a whisper, Pranabanandaji added,
‘I shall be reborn shortly. After enjoying a short period of the
Infinite Bliss, I shall return to earth and join Babaji. {FN27-8}
You shall soon know when and where my soul has been encased in a
new body.’

“He cried again, ‘Sanandan, here I kick the frame by the second
KRIYA YOGA.’ {FN27-9}

“He looked at the sea of faces before us, and gave a blessing.
Directing his gaze inwardly to the spiritual eye, he became immobile.
While the bewildered crowd thought he was meditating in an ecstatic
state, he had already left the tabernacle of flesh and plunged
his soul into the cosmic vastness. The disciples touched his body,
seated in the lotus posture, but it was no longer the warm flesh.
Only a stiffened frame remained; the tenant had fled to the immortal
shore.”

I inquired where Pranabananda was to be reborn.

“That’s a sacred trust I cannot divulge to anyone,” Sanandan replied.
“Perhaps you may find out some other way.”

Years later I discovered from Swami Keshabananda {FN27-10} that
Pranabananda, a few years after his birth in a new body, had gone
to Badrinarayan in the Himalayas, and there joined the group of
saints around the great Babaji.

{FN27-1} VIDYALAYA, school. BRAHMACHARYA here refers to one of the
four stages in the Vedic plan for man’s life, as comprising that
of (1) the celibate student (BRAHMACHARI); (2) the householder with
worldly responsibilities (GRIHASTHA); (3) the hermit (VANAPRASTHA);
(4) the forest dweller or wanderer, free from all earthly concerns
(SANNYASI).  This ideal scheme of life, while not widely observed
in modern India, still has many devout followers. The four stages
are carried out religiously under the lifelong direction of a guru.

{FN27-2} A number of American students also have mastered various
ASANAS or postures, including Bernard Cole, an instructor in Los
Angeles of the Self-Realization Fellowship teachings.

{FN27-3} MARK 10:29-30..

{FN27-4} Yogoda: YOGA, union, harmony, equilibrium; DA, that which
imparts. Sat-Sanga: SAT, truth; SANGA, fellowship. In the West,
to avoid the use of a Sanskrit name, the YOGODA SAT-SANGA movement
has been called the SELF-REALIZATION FELLOWSHIP.

{FN27-5} The activities at Ranchi are described more fully in
chapter 40. The Lakshmanpur school is in the capable charge of Mr.
G. C. Dey, B.A. The medical department is ably supervised by Dr.
S. N. Pal and Sasi Bhusan Mullick.

{FN27-6} One of Lahiri Mahasaya’s favorite remarks, given as
encouragement for his students’ perseverance. A free translation
is: “Striving, striving, one day behold! the Divine Goal!”

{FN27-7} i.e., give up the body.

{FN27-8} Lahiri Mahasaya’s guru, who is still living. (See chapter
33.)

{FN27-9} The second KRIYA, as taught by Lahiri Mahasaya, enables
the devotee that has mastered it to leave and return to the
body consciously at any time. Advanced yogis use the second Kriya
technique during the last exit of death, a moment they invariably
know beforehand.

{FN27-10} My meeting with Keshabananda is described in chapter 42.




CHAPTER: 28

KASHI, REBORN AND REDISCOVERED


“Please do not go into the water. Let us bathe by dipping our
buckets.”

I was addressing the young Ranchi students who were accompanying
me on an eight-mile hike to a neighboring hill. The pond before
us was inviting, but a distaste for it had arisen in my mind. The
group around me followed my example of dipping buckets, but a few
lads yielded to the temptation of the cool waters. No sooner had
they dived than large water snakes wiggled around them. The boys
came out of the pond with comical alacrity.

We enjoyed a picnic lunch after we reached our destination. I sat
under a tree, surrounded by a group of students. Finding me in an
inspirational mood, they plied me with questions.

“Please tell me, sir,” one youth inquired, “if I shall always stay
with you in the path of renunciation.”

“Ah, no,” I replied, “you will be forcibly taken away to your home,
and later you will marry.”

Incredulous, he made a vehement protest. “Only if I am dead can I
be carried home.” But in a few months, his parents arrived to take
him away, in spite of his tearful resistance; some years later, he
did marry.

After answering many questions, I was addressed by a lad named
Kashi.  He was about twelve years old, a brilliant student, and
beloved by all.

“Sir,” he said, “what will be my fate?”

“You shall soon be dead.” The reply came from my lips with an
irresistible force.

This unexpected disclosure shocked and grieved me as well as
everyone present. Silently rebuking myself as an ENFANT TERRIBLE,
I refused to answer further questions.

On our return to the school, Kashi came to my room.

“If I die, will you find me when I am reborn, and bring me again
to the spiritual path?” He sobbed.

I felt constrained to refuse this difficult occult responsibility.
But for weeks afterward, Kashi pressed me doggedly. Seeing him
unnerved to the breaking point, I finally consoled him.

“Yes,” I promised. “If the Heavenly Father lends His aid, I will
try to find you.”

During the summer vacation, I started on a short trip. Regretting
that I could not take Kashi with me, I called him to my room
before leaving, and carefully instructed him to remain, against
all persuasion, in the spiritual vibrations of the school. Somehow
I felt that if he did not go home, he might avoid the impending
calamity.

No sooner had I left than Kashi’s father arrived in Ranchi. For
fifteen days he tried to break the will of his son, explaining that
if Kashi would go to Calcutta for only four days to see his mother,
he could then return. Kashi persistently refused. The father finally
said he would take the boy away with the help of the police. The
threat disturbed Kashi, who was unwilling to be the cause of any
unfavorable publicity to the school. He saw no choice but to go.

I returned to Ranchi a few days later. When I heard how Kashi had
been removed, I entrained at once for Calcutta. There I engaged a
horse cab. Very strangely, as the vehicle passed beyond the Howrah
bridge over the Ganges, I beheld Kashi’s father and other relatives
in mourning clothes. Shouting to my driver to stop, I rushed out
and glared at the unfortunate father.

“Mr. Murderer,” I cried somewhat unreasonably, “you have killed my
boy!”

The father had already realized the wrong he had done in forcibly
bringing Kashi to Calcutta. During the few days the boy had been
there, he had eaten contaminated food, contracted cholera, and
passed on.

My love for Kashi, and the pledge to find him after death, night and
day haunted me. No matter where I went, his face loomed up before
me.  I began a memorable search for him, even as long ago I had
searched for my lost mother.

[Illustration: Kashi, lost and rediscovered—see kashi.jpg]

[Illustration: My brother Bishnu; Motilal Mukherji of Serampore, a
highly advanced disciple of Sri Yukteswar; my father; Mr. Wright;
myself; Tulsi Narayan Bose; Swami Satyananda of Ranchi—see
bishnu.jpg]

[Illustration: A group of delegates to the 1920 International
Congress of Religious Liberals at Boston, where I gave my maiden
speech in America. (Left to Right) Rev. Clay MacCauley, Rev. T.
Rhondda Williams, Prof. S. Ushigasaki, Rev. Jabez T. Sunderland,
myself, Rev. Chas. W.  Wendte, Rev. Samuel A. Eliot, Rev. Basil
Martin, Rev. Christopher J.  Street, Rev. Samuel M. Crothers.—see
congress.jpg]

I felt that inasmuch as God had given me the faculty of reason, I
must utilize it and tax my powers to the utmost in order to discover
the subtle laws by which I could know the boy’s astral whereabouts.
He was a soul vibrating with unfulfilled desires, I realized-a mass
of light floating somewhere amidst millions of luminous souls in
the astral regions. How was I to tune in with him, among so many
vibrating lights of other souls?

Using a secret yoga technique, I broadcasted my love to Kashi’s
soul through the microphone of the spiritual eye, the inner point
between the eyebrows. With the antenna of upraised hands and
fingers, I often turned myself round and round, trying to locate
the direction in which he had been reborn as an embryo. I hoped to
receive response from him in the concentration-tuned radio of my
heart. {FN28-1}

I intuitively felt that Kashi would soon return to the earth, and
that if I kept unceasingly broadcasting my call to him, his soul
would reply. I knew that the slightest impulse sent by Kashi would
be felt in my fingers, hands, arms, spine, and nerves.

With undiminished zeal, I practiced the yoga method steadily for
about six months after Kashi’s death. Walking with a few friends
one morning in the crowded Bowbazar section of Calcutta, I lifted
my hands in the usual manner. For the first time, there was response.
I thrilled to detect electrical impulses trickling down my fingers
and palms. These currents translated themselves into one overpowering
thought from a deep recess of my consciousness: “I am Kashi; I am
Kashi; come to me!”

The thought became almost audible as I concentrated on my heart
radio.  In the characteristic, slightly hoarse whisper of Kashi,
{FN28-2} I heard his summons again and again. I seized the arm
of one of my companions, Prokash Das, {FN28-3} and smiled at him
joyfully.

“It looks as though I have located Kashi!”

I began to turn round and round, to the undisguised amusement of
my friends and the passing throng. The electrical impulses tingled
through my fingers only when I faced toward a near-by path, aptly
named “Serpentine Lane.” The astral currents disappeared when I
turned in other directions.

“Ah,” I exclaimed, “Kashi’s soul must be living in the womb of some
mother whose home is in this lane.”

My companions and I approached closer to Serpentine Lane; the
vibrations in my upraised hands grew stronger, more pronounced.
As if by a magnet, I was pulled toward the right side of the road.
Reaching the entrance of a certain house, I was astounded to find
myself transfixed. I knocked at the door in a state of intense
excitement, holding my very breath. I felt that the successful end
had come for my long, arduous, and certainly unusual quest!

The door was opened by a servant, who told me her master was at
home.  He descended the stairway from the second floor and smiled
at me inquiringly. I hardly knew how to frame my question, at once
pertinent and impertinent.

“Please tell me, sir, if you and your wife have been expecting a
child for about six months?”

“Yes, it is so.” Seeing that I was a swami, a renunciate attired
in the traditional orange cloth, he added politely, “Pray inform
me how you know my affairs.”

When he heard about Kashi and the promise I had given, the astonished
man believed my story.

“A male child of fair complexion will be born to you,” I told him.
“He will have a broad face, with a cowlick atop his forehead. His
disposition will be notably spiritual.” I felt certain that the
coming child would bear these resemblances to Kashi.

Later I visited the child, whose parents had given him his old name
of Kashi. Even in infancy he was strikingly similar in appearance
to my dear Ranchi student. The child showed me an instantaneous
affection; the attraction of the past awoke with redoubled intensity.

Years later the teen-age boy wrote me, during my stay in America.
He explained his deep longing to follow the path of a renunciate.
I directed him to a Himalayan master who, to this day, guides the
reborn Kashi.

{FN28-1} The will, projected from the point between the eyebrows,
is known by yogis as the broadcasting apparatus of thought. When the
feeling is calmly concentrated on the heart, it acts as a mental
radio, and can receive the messages of others from far or near.
In telepathy the fine vibrations of thoughts in one person’s mind
are transmitted through the subtle vibrations of astral ether and
then through the grosser earthly ether, creating electrical waves
which, in turn, translate themselves into thought waves in the mind
of the other person.

{FN28-2} Every soul in its pure state is omniscient. Kashi’s soul
remembered all the characteristics of Kashi, the boy, and therefore
mimicked his hoarse voice in order to stir my recognition.

{FN28-3} Prokash Das is the present director of our Yogoda Math
(hermitage) at Dakshineswar in Bengal.




CHAPTER: 29

RABINDRANATH TAGORE AND I COMPARE SCHOOLS


“Rabindranath Tagore taught us to sing, as a natural form of
self-expression, like the birds.”

Bhola Nath, a bright fourteen-year-old lad at my Ranchi school,
gave me this explanation after I had complimented him one morning
on his melodious outbursts. With or without provocation, the boy
poured forth a tuneful stream. He had previously attended the famous
Tagore school of “Santiniketan” (Haven of Peace) at Bolpur.

“The songs of Rabindranath have been on my lips since early youth,”
I told my companion. “All Bengal, even the unlettered peasants,
delights in his lofty verse.”

Bhola and I sang together a few refrains from Tagore, who has set
to music thousands of Indian poems, some original and others of
hoary antiquity.

“I met Rabindranath soon after he had received the Nobel Prize
for literature,” I remarked after our vocalizing. “I was drawn to
visit him because I admired his undiplomatic courage in disposing
of his literary critics.” I chuckled.

Bhola curiously inquired the story.

“The scholars severely flayed Tagore for introducing a new style
into Bengali poetry,” I began. “He mixed colloquial and classical
expressions, ignoring all the prescribed limitations dear to
the pundits’ hearts. His songs embody deep philosophic truth in
emotionally appealing terms, with little regard for the accepted
literary forms.

“One influential critic slightingly referred to Rabindranath
as a ‘pigeon-poet who sold his cooings in print for a rupee.’ But
Tagore’s revenge was at hand; the whole Western world paid homage
at his feet soon after he had translated into English his GITANJALI
(‘Song Offerings’). A trainload of pundits, including his one-time
critics, went to Santiniketan to offer their congratulations.

“Rabindranath received his guests only after an intentionally long
delay, and then heard their praise in stoic silence. Finally he
turned against them their own habitual weapons of criticism.

“‘Gentlemen,’ he said, ‘the fragrant honors you here bestow are
incongruously mingled with the putrid odors of your past contempt.
Is there possibly any connection between my award of the Nobel
Prize, and your suddenly acute powers of appreciation? I am still
the same poet who displeased you when I first offered my humble
flowers at the shrine of Bengal.’

“The newspapers published an account of the bold chastisement given
by Tagore. I admired the outspoken words of a man unhypnotized by
flattery,” I went on. “I was introduced to Rabindranath in Calcutta
by his secretary, Mr. C. F. Andrews, {FN29-1} who was simply attired
in a Bengali DHOTI. He referred lovingly to Tagore as his GURUDEVA.

“Rabindranath received me graciously. He emanated a soothing aura
of charm, culture, and courtliness. Replying to my question about
his literary background, Tagore told me that one ancient source of
his inspiration, besides our religious epics, had been the classical
poet, Bidyapati.”

Inspired by these memories, I began to sing Tagore’s version of an
old Bengali song, “Light the Lamp of Thy Love.” Bhola and I chanted
joyously as we strolled over the VIDYALAYA grounds.

About two years after founding the Ranchi school, I received an
invitation from Rabindranath to visit him at Santiniketan in order
to discuss our educational ideals. I went gladly. The poet was
seated in his study when I entered; I thought then, as at our first
meeting, that he was as striking a model of superb manhood as any
painter could desire. His beautifully chiseled face, nobly patrician,
was framed in long hair and flowing beard. Large, melting eyes; an
angelic smile; and a voice of flutelike quality which was literally
enchanting.  Stalwart, tall, and grave, he combined an almost
womanly tenderness with the delightful spontaneity of a child. No
idealized conception of a poet could find more suitable embodiment
than in this gentle singer.

Tagore and I were soon deep in a comparative study of our schools,
both founded along unorthodox lines. We discovered many identical
features-outdoor instruction, simplicity, ample scope for the
child’s creative spirit. Rabindranath, however, laid considerable
stress on the study of literature and poetry, and the self-expression
through music and song which I had already noted in the case of
Bhola. The Santiniketan children observed periods of silence, but
were given no special yoga training.

The poet listened with flattering attention to my description of the
energizing “Yogoda” exercises and the yoga concentration techniques
which are taught to all students at Ranchi.

Tagore told me of his own early educational struggles. “I fled from
school after the fifth grade,” he said, laughing. I could readily
understand how his innate poetic delicacy had been affronted by
the dreary, disciplinary atmosphere of a schoolroom.

“That is why I opened Santiniketan under the shady trees and
the glories of the sky.” He motioned eloquently to a little group
studying in the beautiful garden. “A child is in his natural setting
amidst the flowers and songbirds. Only thus may he fully express
the hidden wealth of his individual endowment. True education can
never be crammed and pumped from without; rather it must aid in
bringing spontaneously to the surface the infinite hoards of wisdom
within.” {FN29-2}

I agreed. “The idealistic and hero-worshiping instincts of the young
are starved on an exclusive diet of statistics and chronological
eras.”

The poet spoke lovingly of his father, Devendranath, who had inspired
the Santiniketan beginnings.

“Father presented me with this fertile land, where he had already
built a guest house and temple,” Rabindranath told me. “I started
my educational experiment here in 1901, with only ten boys. The
eight thousand pounds which came with the Nobel Prize all went for
the upkeep of the school.”

The elder Tagore, Devendranath, known far and wide as “Maharishi,”
was a very remarkable man, as one may discover from his AUTOBIOGRAPHY.
Two years of his manhood were spent in meditation in the Himalayas. In
turn, his father, Dwarkanath Tagore, had been celebrated throughout
Bengal for his munificent public benefactions. From this illustrious
tree has sprung a family of geniuses. Not Rabindranath alone; all
his relatives have distinguished themselves in creative expression.
His brothers, Gogonendra and Abanindra, are among the foremost artists
{FN29-3} of India; another brother, Dwijendra, is a deep-seeing
philosopher, at whose gentle call the birds and woodland creatures
respond.

Rabindranath invited me to stay overnight in the guest house. It
was indeed a charming spectacle, in the evening, to see the poet
seated with a group in the patio. Time unfolded backward: the scene
before me was like that of an ancient hermitage-the joyous singer
encircled by his devotees, all aureoled in divine love. Tagore
knitted each tie with the cords of harmony. Never assertive, he drew
and captured the heart by an irresistible magnetism. Rare blossom
of poesy blooming in the garden of the Lord, attracting others by
a natural fragrance!

In his melodious voice, Rabindranath read to us a few of his exquisite
poems, newly created. Most of his songs and plays, written for the
delectation of his students, have been composed at Santiniketan.
The beauty of his lines, to me, lies in his art of referring to
God in nearly every stanza, yet seldom mentioning the sacred Name.
“Drunk with the bliss of singing,” he wrote, “I forget myself and
call thee friend who art my lord.”

The following day, after lunch, I bade the poet a reluctant farewell.
I rejoice that his little school has now grown to an international
university, “Viswa-Bharati,” where scholars of all lands have found
an ideal setting.

  “Where the mind is without fear and the head is held high;
  Where knowledge is free;
  Where the world has not been broken up into fragments by
       narrow domestic walls;
  Where words come out from the depth of truth;
  Where tireless striving stretches its arms toward perfection;
  Where the clear stream of reason has not lost its way into the
       dreary desert sand of dead habit;
  Where the mind is led forward by Thee into ever-widening
       thought and action;
  Into that heaven of freedom, my Father, let my country
       awake!” {FN29-4}
                                    RABINDRANATH TAGORE

{FN29-1} The English writer and publicist, close friend of Mahatma
Gandhi. Mr. Andrews is honored in India for his many services to
his adopted land.

{FN29-2} “The soul having been often born, or, as the Hindus say,
‘traveling the path of existence through thousands of births’ . .
.  there is nothing of which she has not gained the knowledge; no
wonder that she is able to recollect . . . what formerly she knew.
. . . For inquiry and learning is reminiscence all.”-EMERSON.

{FN29-3} Rabindranath, too, in his sixties, engaged in a serious
study of painting. Exhibitions of his “futuristic” work were given
some years ago in European capitals and New York.

{FN29-4} GITANJALI (New York: Macmillan Co.). A thoughtful study
of the poet will be found in THE PHILOSOPHY OF RABINDRANATH TAGORE,
by the celebrated scholar, Sir S. Radhakrishnan (Macmillan, 1918).
Another expository volume is B. K. Roy’s RABINDRANATH TAGORE: THE MAN
AND HIS POETRY (New York: Dodd, Mead, 1915). BUDDHA AND THE GOSPEL
OF BUDDHISM (New York: Putnam’s, 1916), by the eminent Oriental art
authority, Ananda K. Coomaraswamy, contains a number of illustrations
in color by the poet’s brother, Abanindra Nath Tagore.




CHAPTER: 30

THE LAW OF MIRACLES


The great novelist Leo Tolstoy wrote a delightful story, THE THREE
HERMITS. His friend Nicholas Roerich {FN30-1} has summarized the
tale, as follows:

“On an island there lived three old hermits. They were so simple that
the only prayer they used was: ‘We are three; Thou art Three-have
mercy on us!’ Great miracles were manifested during this naive
prayer.

“The local bishop {FN30-2} came to hear about the three hermits
and their inadmissible prayer, and decided to visit them in order
to teach them the canonical invocations. He arrived on the island,
told the hermits that their heavenly petition was undignified, and
taught them many of the customary prayers. The bishop then left
on a boat. He saw, following the ship, a radiant light. As it
approached, he discerned the three hermits, who were holding hands
and running upon the waves in an effort to overtake the vessel.

“‘We have forgotten the prayers you taught us,’ they cried as they
reached the bishop, ‘and have hastened to ask you to repeat them.’
The awed bishop shook his head.

“‘Dear ones,’ he replied humbly, ‘continue to live with your old
prayer!’”

How did the three saints walk on the water?

How did Christ resurrect his crucified body?

How did Lahiri Mahasaya and Sri Yukteswar perform their miracles?

Modern science has, as yet, no answer; though with the advent of the
atomic bomb and the wonders of radar, the scope of the world-mind
has been abruptly enlarged. The word “impossible” is becoming less
prominent in the scientific vocabulary.

The ancient Vedic scriptures declare that the physical world operates
under one fundamental law of MAYA, the principle of relativity and
duality. God, the Sole Life, is an Absolute Unity; He cannot appear
as the separate and diverse manifestations of a creation except
under a false or unreal veil. That cosmic illusion is MAYA. Every
great scientific discovery of modern times has served as a confirmation
of this simple pronouncement of the rishis.

Newton’s Law of Motion is a law of MAYA: “To every action there
is always an equal and contrary reaction; the mutual actions of
any two bodies are always equal and oppositely directed.” Action
and reaction are thus exactly equal. “To have a single force is
impossible. There must be, and always is, a pair of forces equal
and opposite.”

Fundamental natural activities all betray their mayic origin.
Electricity, for example, is a phenomenon of repulsion and attraction;
its electrons and protons are electrical opposites. Another example:
the atom or final particle of matter is, like the earth itself,
a magnet with positive and negative poles. The entire phenomenal
world is under the inexorable sway of polarity; no law of physics,
chemistry, or any other science is ever found free from inherent
opposite or contrasted principles.

Physical science, then, cannot formulate laws outside of MAYA, the
very texture and structure of creation. Nature herself is MAYA;
natural science must perforce deal with her ineluctable quiddity.
In her own domain, she is eternal and inexhaustible; future scientists
can do no more than probe one aspect after another of her varied
infinitude. Science thus remains in a perpetual flux, unable to reach
finality; fit indeed to formulate the laws of an already existing
and functioning cosmos, but powerless to detect the Law Framer
and Sole Operator. The majestic manifestations of gravitation and
electricity have become known, but what gravitation and electricity
are, no mortal knoweth. {FN30-3}

[Illustration:  A GURU AND DISCIPLE, Forest hermitages were
the ancient seats of learning, secular and divine, for the youth
of India.  Here a venerable guru, leaning on a wooden meditation
elbow-prop, is initiating his disciple into the august mysteries
of Spirit.—see guru.jpg]

To surmount MAYA was the task assigned to the human race by the
millennial prophets. To rise above the duality of creation and perceive
the unity of the Creator was conceived of as man’s highest goal.
Those who cling to the cosmic illusion must accept its essential law
of polarity: flow and ebb, rise and fall, day and night, pleasure
and pain, good and evil, birth and death. This cyclic pattern
assumes a certain anguishing monotony, after man has gone through
a few thousand human births; he begins to cast a hopeful eye beyond
the compulsions of MAYA.

To tear the veil of MAYA is to pierce the secret of creation. The
yogi who thus denudes the universe is the only true monotheist.
All others are worshiping heathen images. So long as man remains
subject to the dualistic delusions of nature, the Janus-faced MAYA
is his goddess; he cannot know the one true God.

The world illusion, MAYA, is individually called AVIDYA, literally,
“not-knowledge,” ignorance, delusion. MAYA or AVIDYA can never be
destroyed through intellectual conviction or analysis, but solely
through attaining the interior state of NIRBIKALPA SAMADHI. The
Old Testament prophets, and seers of all lands and ages, spoke from
that state of consciousness. Ezekiel says (43:1-2): “Afterwards
he brought me to the gate, even the gate that looketh toward the
east: and, behold, the glory of the God of Israel came from the
way of the east: and his voice was like a noise of many waters:
and the earth shined with his glory.” Through the divine eye in the
forehead (east), the yogi sails his consciousness into omnipresence,
hearing the Word or Aum, divine sound of many waters or vibrations
which is the sole reality of creation.

Among the trillion mysteries of the cosmos, the most phenomenal
is light. Unlike sound-waves, whose transmission requires air or
other material media, light-waves pass freely through the vacuum
of interstellar space. Even the hypothetical ether, held as the
interplanetary medium of light in the undulatory theory, can be
discarded on the Einsteinian grounds that the geometrical properties
of space render the theory of ether unnecessary. Under either
hypothesis, light remains the most subtle, the freest from material
dependence, of any natural manifestation.

In the gigantic conceptions of Einstein, the velocity of light-186,000
miles per second-dominates the whole Theory of Relativity. He proves
mathematically that the velocity of light is, so far as man’s finite
mind is concerned, the only CONSTANT in a universe of unstayable
flux.  On the sole absolute of light-velocity depend all human
standards of time and space. Not abstractly eternal as hitherto
considered, time and space are relative and finite factors, deriving
their measurement validity only in reference to the yardstick of
light-velocity. In joining space as a dimensional relativity, time
has surrendered age-old claims to a changeless value. Time is now
stripped to its rightful nature-a simple essence of ambiguity! With
a few equational strokes of his pen, Einstein has banished from
the cosmos every fixed reality except that of light.

In a later development, his Unified Field Theory, the great physicist
embodies in one mathematical formula the laws of gravitation and
of electromagnetism. Reducing the cosmical structure to variations
on a single law, Einstein {FN30-4} reaches across the ages to the
rishis who proclaimed a sole texture of creation-that of a protean
MAYA.

On the epochal Theory of Relativity have arisen the mathematical
possibilities of exploring the ultimate atom. Great scientists are
now boldly asserting not only that the atom is energy rather than
matter, but that atomic energy is essentially mind-stuff.

“The frank realization that physical science is concerned with
a world of shadows is one of the most significant advances,” Sir
Arthur Stanley Eddington writes in THE NATURE OF THE PHYSICAL WORLD.
“In the world of physics we watch a shadowgraph performance of the
drama of familiar life. The shadow of my elbow rests on the shadow
table as the shadow ink flows over the shadow paper. It is all
symbolic, and as a symbol the physicist leaves it. Then comes the
alchemist Mind who transmutes the symbols. . . . To put the conclusion
crudely, the stuff of the world is mind-stuff. . . . The realistic
matter and fields of force of former physical theory are altogether
irrelevant except in so far as the mind-stuff has itself spun these
imaginings. . . . The external world has thus become a world of
shadows. In removing our illusions we have removed the substance,
for indeed we have seen that substance is one of the greatest of
our illusions.”

With the recent discovery of the electron microscope came definite
proof of the light-essence of atoms and of the inescapable duality
of nature. THE NEW YORK TIMES gave the following report of a 1937
demonstration of the electron microscope before a meeting of the
American Association for the Advancement of Science:

“The crystalline structure of tungsten, hitherto known only indirectly
by means of X-rays, stood outlined boldly on a fluorescent screen,
showing nine atoms in their correct positions in the space lattice,
a cube, with one atom in each corner and one in the center. The atoms
in the crystal lattice of the tungsten appeared on the fluorescent
screen as points of light, arranged in geometric pattern. Against
this crystal cube of light the bombarding molecules of air could
be observed as dancing points of light, similar to points
of sunlight shimmering on moving waters. . . .

“The principle of the electron microscope was first discovered in
1927 by Drs. Clinton J. Davisson and Lester H. Germer of the Bell
Telephone Laboratories, New York City, who found that the electron
had a dual personality partaking of the characteristic of both
a particle and a wave. The wave quality gave the electron the
characteristic of light, and a search was begun to devise means for
‘focusing’ electrons in a manner similar to the focusing of light
by means of a lens.

“For his discovery of the Jekyll-Hyde quality of the electron,
which corroborated the prediction made in 1924 by De Broglie, French
Nobel Prize winning physicist, and showed that the entire realm of
physical nature had a dual personality, Dr. Davisson also received
the Nobel Prize in physics.”

“The stream of knowledge,” Sir James Jeans writes in THE MYSTERIOUS
UNIVERSE, “is heading towards a non-mechanical reality; the universe
begins to look more like a great thought than like a great machine.”
Twentieth-century science is thus sounding like a page from the
hoary VEDAS.

From science, then, if it must be so, let man learn the philosophic
truth that there is no material universe; its warp and woof is MAYA,
illusion. Its mirages of reality all break down under analysis.
As one by one the reassuring props of a physical cosmos crash
beneath him, man dimly perceives his idolatrous reliance, his past
transgression of the divine command: “Thou shalt have no other gods
before Me.”

In his famous equation outlining the equivalence of mass and energy,
Einstein proved that the energy in any particle of matter is equal
to its mass or weight multiplied by the square of the velocity of
light.  The release of the atomic energies is brought about through
the annihilation of the material particles. The “death” of matter
has been the “birth” of an Atomic Age.

Light-velocity is a mathematical standard or constant not because
there is an absolute value in 186,000 miles a second, but because
no material body, whose mass increases with its velocity, can ever
attain the velocity of light. Stated another way: only a material
body whose mass is infinite could equal the velocity of light.

THIS CONCEPTION BRINGS US TO THE LAW OF MIRACLES.

The masters who are able to materialize and dematerialize their
bodies or any other object, and to move with the velocity of light,
and to utilize the creative light-rays in bringing into instant
visibility any physical manifestation, have fulfilled the necessary
Einsteinian condition: their mass is infinite.

The consciousness of a perfected yogi is effortlessly identified,
not with a narrow body, but with the universal structure. Gravitation,
whether the “force” of Newton or the Einsteinian “manifestation of
inertia,” is powerless to COMPEL a master to exhibit the property
of “weight” which is the distinguishing gravitational condition
of all material objects. He who knows himself as the omnipresent
Spirit is subject no longer to the rigidities of a body in time
and space. Their imprisoning “rings-pass-not” have yielded to the
solvent: “I am He.”

“Fiat lux! And there was light.” God’s first command to His ordered
creation (GENESIS 1:3) brought into being the only atomic reality:
light. On the beams of this immaterial medium occur all divine
manifestations. Devotees of every age testify to the appearance
of God as flame and light. “The King of kings, and Lord of lords;
who only hath immortality, dwelling in the light which no man can
approach unto.” {FN30-5}

A yogi who through perfect meditation has merged his consciousness
with the Creator perceives the cosmical essence as light; to him
there is no difference between the light rays composing water and
the light rays composing land. Free from matter-consciousness,
free from the three dimensions of space and the fourth dimension
of time, a master transfers his body of light with equal ease over
the light rays of earth, water, fire, or air. Long concentration
on the liberating spiritual eye has enabled the yogi to destroy
all delusions concerning matter and its gravitational weight;
thenceforth he sees the universe as an essentially undifferentiated
mass of light.

“Optical images,” Dr. L. T. Troland of Harvard tells us, “are built
up on the same principle as the ordinary ‘half-tone’ engravings;
that is, they are made up of minute dottings or stripplings far
too small to be detected by the eye. . . . The sensitiveness of
the retina is so great that a visual sensation can be produced by
relatively few Quanta of the right kind of light.” Through a master’s
divine knowledge of light phenomena, he can instantly project into
perceptible manifestation the ubiquitous light atoms. The actual form
of the projection-whether it be a tree, a medicine, a human body-is
in conformance with a yogi’s powers of will and of visualization.

In man’s dream-consciousness, where he has loosened in sleep his
clutch on the egoistic limitations that daily hem him round, the
omnipotence of his mind has a nightly demonstration. Lo! there in
the dream stand the long-dead friends, the remotest continents, the
resurrected scenes of his childhood. With that free and unconditioned
consciousness, known to all men in the phenomena of dreams, the
God-tuned master has forged a never-severed link. Innocent of all
personal motives, and employing the creative will bestowed on him
by the Creator, a yogi rearranges the light atoms of the universe
to satisfy any sincere prayer of a devotee. For this purpose were
man and creation made: that he should rise up as master of MAYA,
knowing his dominion over the cosmos.

“And God said, Let us make man in our image, after our likeness:
and let them have dominion over the fish of the sea, and over the
fowl of the air, and over the cattle, and over all the earth, and
over every creeping thing that creepeth upon the earth.” {FN30-6}

In 1915, shortly after I had entered the Swami Order, I witnessed
a vision of violent contrasts. In it the relativity of human
consciousness was vividly established; I clearly perceived the
unity of the Eternal Light behind the painful dualities of MAYA.
The vision descended on me as I sat one morning in my little attic
room in Father’s Gurpar Road home. For months World War I had been
raging in Europe; I reflected sadly on the vast toll of death.

As I closed my eyes in meditation, my consciousness was suddenly
transferred to the body of a captain in command of a battleship.
The thunder of guns split the air as shots were exchanged between
shore batteries and the ship’s cannons. A huge shell hit the powder
magazine and tore my ship asunder. I jumped into the water, together
with the few sailors who had survived the explosion.

Heart pounding, I reached the shore safely. But alas! a stray
bullet ended its furious flight in my chest. I fell groaning to the
ground.  My whole body was paralyzed, yet I was aware of possessing
it as one is conscious of a leg gone to sleep.

“At last the mysterious footstep of Death has caught up with me,”
I thought. With a final sigh, I was about to sink into unconsciousness
when lo! I found myself seated in the lotus posture in my Gurpar
Road room.

Hysterical tears poured forth as I joyfully stroked and pinched my
regained possession-a body free from any bullet hole in the breast.
I rocked to and fro, inhaling and exhaling to assure myself that
I was alive. Amidst these self-congratulations, again I found my
consciousness transferred to the captain’s dead body by the gory
shore. Utter confusion of mind came upon me.

“Lord,” I prayed, “am I dead or alive?”

A dazzling play of light filled the whole horizon. A soft rumbling
vibration formed itself into words:

“What has life or death to do with Light? In the image of My Light
I have made you. The relativities of life and death belong to the
cosmic dream. Behold your dreamless being! Awake, my child, awake!”

As steps in man’s awakening, the Lord inspires scientists to
discover, at the right time and place, the secrets of His creation.
Many modern discoveries help men to apprehend the cosmos as a varied
expression of one power-light, guided by divine intelligence. The
wonders of the motion picture, of radio, of television, of radar,
of the photo-electric cell-the all-seeing “electric eye,” of atomic
energies, are all based on the electromagnetic phenomenon of light.

The motion picture art can portray any miracle. From the impressive
visual standpoint, no marvel is barred to trick photography. A man’s
transparent astral body can be seen rising from his gross physical
form, he can walk on the water, resurrect the dead, reverse the
natural sequence of developments, and play havoc with time and
space.  Assembling the light images as he pleases, the photographer
achieves optical wonders which a true master produces with actual
light rays.

The lifelike images of the motion picture illustrate many truths
concerning creation. The Cosmic Director has written His own plays,
and assembled the tremendous casts for the pageant of the centuries.
From the dark booth of eternity, He pours His creative beam through
the films of successive ages, and the pictures are thrown on the
screen of space. Just as the motion-picture images appear to be real,
but are only combinations of light and shade, so is the universal
variety a delusive seeming. The planetary spheres, with their
countless forms of life, are naught but figures in a cosmic motion
picture, temporarily true to five sense perceptions as the scenes
are cast on the screen of man’s consciousness by the infinite
creative beam.

A cinema audience can look up and see that all screen images are
appearing through the instrumentality of one imageless beam of
light.  The colorful universal drama is similarly issuing from the
single white light of a Cosmic Source. With inconceivable ingenuity
God is staging an entertainment for His human children, making them
actors as well as audience in His planetary theater.

One day I entered a motion picture house to view a newsreel of the
European battlefields. World War I was still being waged in the
West; the newsreel recorded the carnage with such realism that I
left the theater with a troubled heart.

“Lord,” I prayed, “why dost Thou permit such suffering?”

To my intense surprise, an instant answer came in the form of
a vision of the actual European battlefields. The horror of the
struggle, filled with the dead and dying, far surpassed in ferocity
any representation of the newsreel.

“Look intently!” A gentle voice spoke to my inner consciousness. “You
will see that these scenes now being enacted in France are nothing
but a play of chiaroscuro. They are the cosmic motion picture, as
real and as unreal as the theater newsreel you have just seen-a
play within a play.”

My heart was still not comforted. The divine voice went on: “Creation
is light and shadow both, else no picture is possible. The good
and evil of MAYA must ever alternate in supremacy. If joy were
ceaseless here in this world, would man ever seek another? Without
suffering he scarcely cares to recall that he has forsaken his
eternal home. Pain is a prod to remembrance. The way of escape is
through wisdom! The tragedy of death is unreal; those who shudder
at it are like an ignorant actor who dies of fright on the stage
when nothing more is fired at him than a blank cartridge. My sons
are the children of light; they will not sleep forever in delusion.”

Although I had read scriptural accounts of MAYA, they had not given
me the deep insight that came with the personal visions and their
accompanying words of consolation. One’s values are profoundly
changed when he is finally convinced that creation is only a vast
motion picture, and that not in it, but beyond it, lies his own
reality.

As I finished writing this chapter, I sat on my bed in the lotus
posture. My room was dimly lit by two shaded lamps. Lifting my gaze,
I noticed that the ceiling was dotted with small mustard-colored
lights, scintillating and quivering with a radiumlike luster.
Myriads of pencilled rays, like sheets of rain, gathered into a
transparent shaft and poured silently upon me.

At once my physical body lost its grossness and became metamorphosed
into astral texture. I felt a floating sensation as, barely touching
the bed, the weightless body shifted slightly and alternately to
left and right. I looked around the room; the furniture and walls
were as usual, but the little mass of light had so multiplied that
the ceiling was invisible. I was wonder-struck.

“This is the cosmic motion picture mechanism.” A voice spoke
as though from within the light. “Shedding its beam on the white
screen of your bed sheets, it is producing the picture of your
body. Behold, your form is nothing but light!”

I gazed at my arms and moved them back and forth, yet could not feel
their weight. An ecstatic joy overwhelmed me. This cosmic stem of
light, blossoming as my body, seemed a divine replica of the light
beams streaming out of the projection booth in a cinema house and
manifesting as pictures on the screen.

For a long time I experienced this motion picture of my body in the
dimly lighted theater of my own bedroom. Despite the many visions
I have had, none was ever more singular. As my illusion of a solid
body was completely dissipated, and my realization deepened that
the essence of all objects is light, I looked up to the throbbing
stream of lifetrons and spoke entreatingly.

“Divine Light, please withdraw this, my humble bodily picture, into
Thyself, even as Elijah was drawn up to heaven by a flame.”

This prayer was evidently startling; the beam disappeared. My body
resumed its normal weight and sank on the bed; the swarm of dazzling
ceiling lights flickered and vanished. My time to leave this earth
had apparently not arrived.

“Besides,” I thought philosophically, “the prophet Elijah might
well be displeased at my presumption!”

{FN30-1} This famous Russian artist and philosopher has been living
for many years in India near the Himalayas. “From the peaks comes
revelation,” he has written. “In caves and upon the summits lived
the rishis. Over the snowy peaks of the Himalayas burns a bright
glow, brighter than stars and the fantastic flashes of lightning.”

{FN30-2} The story may have a historical basis; an editorial note
informs us that the bishop met the three monks while he was sailing
from Archangel to the Slovetsky Monastery, at the mouth of the
Dvina River.

{FN30-3} Marconi, the great inventor, made the following admission
of scientific inadequacy before the finalities: “The inability
of science to solve life is absolute. This fact would be truly
frightening were it not for faith. The mystery of life is certainly
the most persistent problem ever placed before the thought of man.”

{FN30-4} A clue to the direction taken by Einstein’s genius is given
by the fact that he is a lifelong disciple of the great philosopher
Spinoza, whose best-known work is ETHICS DEMONSTRATED IN GEOMETRICAL
ORDER.

{FN30-5} I TIMOTHY 6:15-16.

{FN30-6} GENESIS 1:26.




CHAPTER: 31

AN INTERVIEW WITH THE SACRED MOTHER


“Reverend Mother, I was baptized in infancy by your prophet-husband.
He was the guru of my parents and of my own guru Sri Yukteswarji.
Will you therefore give me the privilege of hearing a few incidents
in your sacred life?”

I was addressing Srimati Kashi Moni, the life-companion of Lahiri
Mahasaya. Finding myself in Benares for a short period, I was
fulfilling a long-felt desire to visit the venerable lady. She
received me graciously at the old Lahiri homestead in the Garudeswar
Mohulla section of Benares. Although aged, she was blooming like a
lotus, silently emanating a spiritual fragrance. She was of medium
build, with a slender neck and fair skin. Large, lustrous eyes
softened her motherly face.

“Son, you are welcome here. Come upstairs.”

Kashi Moni led the way to a very small room where, for a time, she
had lived with her husband. I felt honored to witness the shrine
in which the peerless master had condescended to play the human
drama of matrimony. The gentle lady motioned me to a pillow seat
by her side.

“It was years before I came to realize the divine stature of my
husband,” she began. “One night, in this very room, I had a vivid
dream. Glorious angels floated in unimaginable grace above me. So
realistic was the sight that I awoke at once; the room was strangely
enveloped in dazzling light.

“My husband, in lotus posture, was levitated in the center of
the room, surrounded by angels who were worshiping him with the
supplicating dignity of palm-folded hands. Astonished beyond measure,
I was convinced that I was still dreaming.

“‘Woman,’ Lahiri Mahasaya said, ‘you are not dreaming. Forsake your
sleep forever and forever.’ As he slowly descended to the floor,
I prostrated myself at his feet.

“‘Master,’ I cried, ‘again and again I bow before you! Will you
pardon me for having considered you as my husband? I die with shame
to realize that I have remained asleep in ignorance by the side of
one who is divinely awakened. From this night, you are no longer
my husband, but my guru. Will you accept my insignificant self as
your disciple?’ {FN31-1}

“The master touched me gently. ‘Sacred soul, arise. You are
accepted.’ He motioned toward the angels. ‘Please bow in turn to
each of these holy saints.’

“When I had finished my humble genuflections, the angelic voices
sounded together, like a chorus from an ancient scripture.

“‘Consort of the Divine One, thou art blessed. We salute thee.’
They bowed at my feet and lo! their refulgent forms vanished. The
room darkened.

“My guru asked me to receive initiation into KRIYA YOGA.

“‘Of course,’ I responded. ‘I am sorry not to have had its blessing
earlier in my life.’

“‘The time was not ripe.’ Lahiri Mahasaya smiled consolingly. ‘Much
of your karma I have silently helped you to work out. Now you are
willing and ready.’

“He touched my forehead. Masses of whirling light appeared; the
radiance gradually formed itself into the opal-blue spiritual eye,
ringed in gold and centered with a white pentagonal star.

“‘Penetrate your consciousness through the star into the kingdom
of the Infinite.’ My guru’s voice had a new note, soft like distant
music.

“Vision after vision broke as oceanic surf on the shores of
my soul.  The panoramic spheres finally melted in a sea of bliss.
I lost myself in ever-surging blessedness. When I returned hours
later to awareness of this world, the master gave me the technique
of KRIYA YOGA.

“From that night on, Lahiri Mahasaya never slept in my room again.
Nor, thereafter, did he ever sleep. He remained in the front room
downstairs, in the company of his disciples both by day and by
night.”

The illustrious lady fell into silence. Realizing the uniqueness
of her relationship with the sublime yogi, I finally ventured to
ask for further reminiscences.

“Son, you are greedy. Nevertheless you shall have one more story.”
She smiled shyly. “I will confess a sin which I committed against
my guru-husband. Some months after my initiation, I began to feel
forlorn and neglected. One morning Lahiri Mahasaya entered this
little room to fetch an article; I quickly followed him. Overcome
by violent delusion, I addressed him scathingly.

“‘You spend all your time with the disciples. What about your
responsibilities for your wife and children? I regret that you do
not interest yourself in providing more money for the family.’

“The master glanced at me for a moment, then lo! he was gone. Awed
and frightened, I heard a voice resounding from every part of the
room:

“‘It is all nothing, don’t you see? How could a nothing like me
produce riches for you?’

“‘Guruji,’ I cried, ‘I implore pardon a million times! My sinful
eyes can see you no more; please appear in your sacred form.’

“‘I am here.’ This reply came from above me. I looked up and saw
the master materialize in the air, his head touching the ceiling.
His eyes were like blinding flames. Beside myself with fear, I lay
sobbing at his feet after he had quietly descended to the floor.

“‘Woman,’ he said, ‘seek divine wealth, not the paltry tinsel of
earth. After acquiring inward treasure, you will find that outward
supply is always forthcoming.’ He added, ‘One of my spiritual sons
will make provision for you.’

“My guru’s words naturally came true; a disciple did leave a
considerable sum for our family.”

I thanked Kashi Moni for sharing with me her wondrous experiences.
{FN31-2} On the following day I returned to her home and enjoyed
several hours of philosophical discussion with Tincouri and Ducouri
Lahiri. These two saintly sons of India’s great yogi followed
closely in his ideal footsteps. Both men were fair, tall, stalwart,
and heavily bearded, with soft voices and an old-fashioned charm
of manner.

His wife was not the only woman disciple of Lahiri Mahasaya; there
were hundreds of others, including my mother. A woman chela once
asked the guru for his photograph. He handed her a print, remarking,
“If you deem it a protection, then it is so; otherwise it is only
a picture.”

A few days later this woman and Lahiri Mahasaya’s daughter-in-law
happened to be studying the BHAGAVAD GITA at a table behind which
hung the guru’s photograph. An electrical storm broke out with
great fury.

“Lahiri Mahasaya, protect us!” The women bowed before the picture.
Lightning struck the book which they had been reading, but the two
devotees were unhurt.

“I felt as though a sheet of ice had been placed around me to ward
off the scorching heat,” the chela explained.

Lahiri Mahasaya performed two miracles in connection with a woman
disciple, Abhoya. She and her husband, a Calcutta lawyer, started
one day for Benares to visit the guru. Their carriage was delayed
by heavy traffic; they reached the Howrah main station only to hear
the Benares train whistling for departure.

Abhoya, near the ticket office, stood quietly.

“Lahiri Mahasaya, I beseech thee to stop the train!” she silently
prayed. “I cannot suffer the pangs of delay in waiting another day
to see thee.”

The wheels of the snorting train continued to move round and
round, but there was no onward progress. The engineer and passengers
descended to the platform to view the phenomenon. An English
railroad guard approached Abhoya and her husband. Contrary to all
precedent, he volunteered his services.

“Babu,” he said, “give me the money. I will buy your tickets while
you get aboard.”

As soon as the couple was seated and had received the tickets, the
train slowly moved forward. In panic, the engineer and passengers
clambered again to their places, knowing neither how the train
started, nor why it had stopped in the first place.

Arriving at the home of Lahiri Mahasaya in Benares, Abhoya silently
prostrated herself before the master, and tried to touch his feet.

“Compose yourself, Abhoya,” he remarked. “How you love to bother
me!  As if you could not have come here by the next train!”

Abhoya visited Lahiri Mahasaya on another memorable occasion. This
time she wanted his intercession, not with a train, but with the
stork.

“I pray you to bless me that my ninth child may live,” she said.
“Eight babies have been born to me; all died soon after birth.”

The master smiled sympathetically. “Your coming child will live.
Please follow my instructions carefully. The baby, a girl, will be
born at night. See that the oil lamp is kept burning until dawn.
Do not fall asleep and thus allow the light to become extinguished.”

Abhoya’s child was a daughter, born at night, exactly as foreseen
by the omniscient guru. The mother instructed her nurse to keep
the lamp filled with oil. Both women kept the urgent vigil far into
the early morning hours, but finally fell asleep. The lamp oil was
almost gone; the light flickered feebly.

The bedroom door unlatched and flew open with a violent sound.
The startled women awoke. Their astonished eyes beheld the form of
Lahiri Mahasaya.

“Abhoya, behold, the light is almost gone!” He pointed to the lamp,
which the nurse hastened to refill. As soon as it burned again
brightly, the master vanished. The door closed; the latch was
affixed without visible agency.

Abhoya’s ninth child survived; in 1935, when I made inquiry, she
was still living.

One of Lahiri Mahasaya’s disciples, the venerable Kali Kumar Roy,
related to me many fascinating details of his life with the master.

“I was often a guest at his Benares home for weeks at a time,”
Roy told me. “I observed that many saintly figures, DANDA {FN31-3}
swamis, arrived in the quiet of night to sit at the guru’s feet.
Sometimes they would engage in discussion of meditational and
philosophical points. At dawn the exalted guests would depart. I
found during my visits that Lahiri Mahasaya did not once lie down
to sleep.

“During an early period of my association with the master, I had
to contend with the opposition of my employer,” Roy went on. “He
was steeped in materialism.

“‘I don’t want religious fanatics on my staff,’ he would sneer.
‘If I ever meet your charlatan guru, I shall give him some words
to remember.’

“This alarming threat failed to interrupt my regular program; I spent
nearly every evening in my guru’s presence. One night my employer
followed me and rushed rudely into the parlor. He was doubtless
fully bent on uttering the pulverizing remarks he had promised. No
sooner had the man seated himself than Lahiri Mahasaya addressed
the little group of about twelve disciples.

“‘Would you all like to see a picture?’

“When we nodded, he asked us to darken the room. ‘Sit behind one
another in a circle,’ he said, ‘and place your hands over the eyes
of the man in front of you.’

“I was not surprised to see that my employer also was following,
albeit unwillingly, the master’s directions. In a few minutes Lahiri
Mahasaya asked us what we were seeing.

“‘Sir,’ I replied, ‘a beautiful woman appears. She wears a
red-bordered SARI, and stands near an elephant-ear plant.’ All the
other disciples gave the same description. The master turned to my
employer.  ‘Do you recognize that woman?’

“‘Yes.’ The man was evidently struggling with emotions new to his
nature. ‘I have been foolishly spending my money on her, though
I have a good wife. I am ashamed of the motives which brought me
here. Will you forgive me, and receive me as a disciple?’

“‘If you lead a good moral life for six months, I shall accept
you.’ The master enigmatically added, ‘Otherwise I won’t have to
initiate you.’

“For three months my employer refrained from temptation; then he
resumed his former relationship with the woman. Two months later
he died. Thus I came to understand my guru’s veiled prophecy about
the improbability of the man’s initiation.”

Lahiri Mahasaya had a very famous friend, Swami Trailanga, who was
reputed to be over three hundred years old. The two yogis often
sat together in meditation. Trailanga’s fame is so widespread that
few Hindus would deny the possibility of truth in any story of his
astounding miracles. If Christ returned to earth and walked the
streets of New York, displaying his divine powers, it would cause
the same excitement that was created by Trailanga decades ago as
he passed through the crowded lanes of Benares.

On many occasions the swami was seen to drink, with no ill effect,
the most deadly poisons. Thousands of people, including a few who
are still living, have seen Trailanga floating on the Ganges. For
days together he would sit on top of the water, or remain hidden
for very long periods under the waves. A common sight at the Benares
bathing GHATS was the swami’s motionless body on the blistering
stone slabs, wholly exposed to the merciless Indian sun. By these
feats Trailanga sought to teach men that a yogi’s life does not
depend upon oxygen or ordinary conditions and precautions. Whether
he were above water or under it, and whether or not his body lay
exposed to the fierce solar rays, the master proved that he lived
by divine consciousness: death could not touch him.

The yogi was great not only spiritually, but physically. His weight
exceeded three hundred pounds: a pound for each year of his life!
As he ate very seldom, the mystery is increased. A master, however,
easily ignores all usual rules of health, when he desires to do so
for some special reason, often a subtle one known only to himself.
Great saints who have awakened from the cosmic mayic dream and
realized this world as an idea in the Divine Mind, can do as they
wish with the body, knowing it to be only a manipulatable form of
condensed or frozen energy. Though physical scientists now understand
that matter is nothing but congealed energy, fully-illumined masters
have long passed from theory to practice in the field of matter-control.

Trailanga always remained completely nude. The harassed police of
Benares came to regard him as a baffling problem child. The natural
swami, like the early Adam in the garden of Eden, was utterly
unconscious of his nakedness. The police were quite conscious of
it, however, and unceremoniously committed him to jail. General
embarrassment ensued; the enormous body of Trailanga was soon seen,
in its usual entirety, on the prison roof. His cell, still securely
locked, offered no clue to his mode of escape.

The discouraged officers of the law once more performed their duty.
This time a guard was posted before the swami’s cell. Might again
retired before right. Trailanga was soon observed in his nonchalant
stroll over the roof. Justice is blind; the outwitted police decided
to follow her example.

The great yogi preserved a habitual silence. {FN31-4} In spite of
his round face and huge, barrel-like stomach, Trailanga ate only
occasionally. After weeks without food, he would break his fast
with potfuls of clabbered milk offered to him by devotees. A skeptic
once determined to expose Trailanga as a charlatan. A large bucket
of calcium-lime mixture, used in whitewashing walls, was placed
before the swami.

“Master,” the materialist said, in mock reverence, “I have brought
you some clabbered milk. Please drink it.”

Trailanga unhesitatingly drained, to the last drop, the containerful
of burning lime. In a few minutes the evildoer fell to the ground
in agony.

“Help, swami, help!” he cried. “I am on fire! Forgive my wicked
test!”

The great yogi broke his habitual silence. “Scoffer,” he said,
“you did not realize when you offered me poison that my life is
one with your own. Except for my knowledge that God is present in
my stomach, as in every atom of creation, the lime would have killed
me. Now that you know the divine meaning of boomerang, never again
play tricks on anyone.”

The well-purged sinner, healed by Trailanga’s words, slunk feebly
away.

The reversal of pain was not due to any volition of the master,
but came about through unerring application of the law of justice
which upholds creation’s farthest swinging orb. Men of God-realization
like Trailanga allow the divine law to operate instantaneously;
they have banished forever all thwarting crosscurrents of ego.

The automatic adjustments of righteousness, often paid in an unexpected
coin as in the case of Trailanga and his would be murderer, assuage
our hasty indignance at human injustice. “Vengeance is mine;
I will repay, saith the Lord.” {FN31-5} What need for man’s brief
resources? the universe duly conspires for retribution. Dull minds
discredit the possibility of divine justice, love, omniscience,
immortality. “Airy scriptural conjectures!” This insensitive
viewpoint, aweless before the cosmic spectacle, arouses a train of
events which brings its own awakening.

The omnipotence of spiritual law was referred to by Christ on the
occasion of his triumphant entry into Jerusalem. As the disciples
and the multitude shouted for joy, and cried, “Peace in heaven, and
glory in the highest,” certain Pharisees complained of the undignified
spectacle. “Master,” they protested, “rebuke thy disciples.”

“I tell you,” Jesus replied, “that, if these should hold their
peace, the stones would immediately cry out.” {FN31-6}

In this reprimand to the Pharisees, Christ was pointing out that
divine justice is no figurative abstraction, and that a man of
peace, though his tongue be torn from its roots, will yet find his
speech and his defense in the bedrock of creation, the universal
order itself.

“Think you,” Jesus was saying, “to silence men of peace? As well may
you hope to throttle the voice of God, whose very stones sing His
glory and His omnipresence. Will you demand that men not celebrate
in honor of the peace in heaven, but should only gather together in
multitudes to shout for war on earth? Then make your preparations,
O Pharisees, to overtopple the foundations of the world; for it is
not gentle men alone, but stones or earth, and water and fire and
air that will rise up against you, to bear witness of His ordered
harmony.”

The grace of the Christlike yogi, Trailanga, was once bestowed on
my SAJO MAMA (maternal uncle). One morning Uncle saw the master
surrounded by a crowd of devotees at a Benares ghat. He managed
to edge his way close to Trailanga, whose feet he touched humbly.
Uncle was astonished to find himself instantly freed from a painful
chronic disease. {FN31-7}

The only known living disciple of the great yogi is a woman, Shankari
Mai Jiew. Daughter of one of Trailanga’s disciples, she received
the swami’s training from her early childhood. She lived for
forty years in a series of lonely Himalayan caves near Badrinath,
Kedarnath, Amarnath, and Pasupatinath. The BRAHMACHARINI (woman
ascetic), born in 1826, is now well over the century mark. Not aged
in appearance, however, she has retained her black hair, sparkling
teeth, and amazing energy. She comes out of her seclusion every
few years to attend the periodical MELAS or religious fairs.

This woman saint often visited Lahiri Mahasaya. She has related
that one day, in the Barackpur section near Calcutta, while she was
sitting by Lahiri Mahasaya’s side, his great guru Babaji quietly
entered the room and held converse with them both.

On one occasion her master Trailanga, forsaking his usual silence,
honored Lahiri Mahasaya very pointedly in public. A Benares disciple
objected.

“Sir,” he said, “why do you, a swami and a renunciate, show such
respect to a householder?”

“My son,” Trailanga replied, “Lahiri Mahasaya is like a divine
kitten, remaining wherever the Cosmic Mother has placed him.
While dutifully playing the part of a worldly man, he has received
that perfect self-realization for which I have renounced even my
loincloth!”

{FN31-1} One is reminded here of Milton’s line: “He for God only,
she for God in him.”

{FN31-2} The venerable mother passed on at Benares in 1930.

{FN31-3} Staff, symbolizing the spinal cord, carried ritually by
certain orders of monks.

{FN31-4} He was a MUNI, a monk who observes MAUNA, spiritual
silence.  The Sanskrit root MUNI is akin to Greek MONOS, “alone,
single,” from which are derived the English words MONK, MONISM,
etc.

{FN31-5} ROMANS 12:19.

{FN31-6} LUKE 19:37-40.

{FN31-7} The lives of Trailanga and other great masters remind us
of Jesus’ words: “And these signs shall follow them that believe;
In my name (the Christ consciousness) they shall cast out devils;
they shall speak with new tongues; they shall take up serpents;
and if they drink any deadly thing, it shall not hurt them; they
shall lay hands on the sick, and they shall recover.”-MARK 16:17-18.




CHAPTER: 32

RAMA IS RAISED FROM THE DEAD


“Now a certain man was sick, named Lazarus. . . . When Jesus heard
that, he said, This sickness is not unto death, but for the glory
of God, that the Son of God might be glorified thereby.’” {FN32-1}

Sri Yukteswar was expounding the Christian scriptures one sunny
morning on the balcony of his Serampore hermitage. Besides a few
of Master’s other disciples, I was present with a small group of
my Ranchi students.

“In this passage Jesus calls himself the Son of God. Though he was
truly united with God, his reference here has a deep impersonal
significance,” my guru explained. “The Son of God is the Christ or
Divine Consciousness in man. No MORTAL can glorify God. The only
honor that man can pay his Creator is to seek Him; man cannot glorify
an Abstraction that he does not know. The ‘glory’ or nimbus around
the head of the saints is a symbolic witness of their CAPACITY to
render divine homage.”

Sri Yukteswar went on to read the marvelous story of Lazarus’
resurrection. At its conclusion Master fell into a long silence,
the sacred book open on his knee.

“I too was privileged to behold a similar miracle.” My guru finally
spoke with solemn unction. “Lahiri Mahasaya resurrected one of my
friends from the dead.”

The young lads at my side smiled with keen interest. There was
enough of the boy in me, too, to enjoy not only the philosophy
but, in particular, any story I could get Sri Yukteswar to relate
about his wondrous experiences with his guru.

“My friend Rama and I were inseparable,” Master began. “Because he
was shy and reclusive, he chose to visit our guru Lahiri Mahasaya
only during the hours of midnight and dawn, when the crowd of
daytime disciples was absent. As Rama’s closest friend, I served as
a spiritual vent through which he let out the wealth of his spiritual
perceptions. I found inspiration in his ideal companionship.” My
guru’s face softened with memories.

“Rama was suddenly put to a severe test,” Sri Yukteswar continued.
“He contracted the disease of Asiatic cholera. As our master never
objected to the services of physicians at times of serious illness,
two specialists were summoned. Amidst the frantic rush of ministering
to the stricken man, I was deeply praying to Lahiri Mahasaya for
help.  I hurried to his home and sobbed out the story.

“‘The doctors are seeing Rama. He will be well.’ My guru smiled
jovially.

“I returned with a light heart to my friend’s bedside, only to find
him in a dying state.

“‘He cannot last more than one or two hours,’ one of the physicians
told me with a gesture of despair. Once more I hastened to Lahiri
Mahasaya.

“‘The doctors are conscientious men. I am sure Rama will be well.’
The master dismissed me blithely.

“At Rama’s place I found both doctors gone. One had left me a note:
‘We have done our best, but his case is hopeless.’

“My friend was indeed the picture of a dying man. I did not understand
how Lahiri Mahasaya’s words could fail to come true, yet the sight
of Rama’s rapidly ebbing life kept suggesting to my mind: ‘All is
over now.’ Tossing thus on the seas of faith and apprehensive doubt,
I ministered to my friend as best I could. He roused himself to
cry out:

“‘Yukteswar, run to Master and tell him I am gone. Ask him to
bless my body before its last rites.’ With these words Rama sighed
heavily and gave up the ghost. {FN32-2}

“I wept for an hour by his beloved form. Always a lover of quiet,
now he had attained the utter stillness of death. Another disciple
came in; I asked him to remain in the house until I returned.
Half-dazed, I trudged back to my guru.

“‘How is Rama now?’ Lahiri Mahasaya’s face was wreathed in smiles.

“‘Sir, you will soon see how he is,’ I blurted out emotionally.
‘In a few hours you will see his body, before it is carried to the
crematory grounds.’ I broke down and moaned openly.

“‘Yukteswar, control yourself. Sit calmly and meditate.’ My guru
retired into SAMADHI. The afternoon and night passed in unbroken
silence; I struggled unsuccessfully to regain an inner composure.

“At dawn Lahiri Mahasaya glanced at me consolingly. ‘I see you are
still disturbed. Why didn’t you explain yesterday that you expected
me to give Rama tangible aid in the form of some medicine?’ The
master pointed to a cup-shaped lamp containing crude castor oil.
‘Fill a little bottle from the lamp; put seven drops into Rama’s
mouth.’

“‘Sir,’ I remonstrated, ‘he has been dead since yesterday noon. Of
what use is the oil now?’

“‘Never mind; just do as I ask.’ Lahiri Mahasaya’s cheerful
mood was incomprehensible; I was still in the unassuaged agony of
bereavement.  Pouring out a small amount of oil, I departed for
Rama’s house.

“I found my friend’s body rigid in the death-clasp. Paying no
attention to his ghastly condition, I opened his lips with my right
finger and managed, with my left hand and the help of the cork, to
put the oil drop by drop over his clenched teeth.

“As the seventh drop touched his cold lips, Rama shivered violently.
His muscles vibrated from head to foot as he sat up wonderingly.

“‘I saw Lahiri Mahasaya in a blaze of light,’ he cried. He shone
like the sun. ‘Arise; forsake your sleep,’ he commanded me. ‘Come
with Yukteswar to see me.’”

“I could scarcely believe my eyes when Rama dressed himself and
was strong enough after that fatal sickness to walk to the home of
our guru. There he prostrated himself before Lahiri Mahasaya with
tears of gratitude.

“The master was beside himself with mirth. His eyes twinkled at me
mischievously.

“‘Yukteswar,’ he said, ‘surely henceforth you will not fail to
carry with you a bottle of castor oil! Whenever you see a corpse,
just administer the oil! Why, seven drops of lamp oil must surely
foil the power of Yama!’ {FN32-3}

“‘Guruji, you are ridiculing me. I don’t understand; please point
out the nature of my error.’

“‘I told you twice that Rama would be well; yet you could not fully
believe me,’ Lahiri Mahasaya explained. ‘I did not mean the doctors
would be able to cure him; I remarked only that they were in
attendance. There was no causal connection between my two statements.
I didn’t want to interfere with the physicians; they have to live,
too.’ In a voice resounding with joy, my guru added, ‘Always know
that the inexhaustible Paramatman {FN32-4} can heal anyone, doctor
or no doctor.’

“‘I see my mistake,’ I acknowledged remorsefully. ‘I know now that
your simple word is binding on the whole cosmos.’”

As Sri Yukteswar finished the awesome story, one of the spellbound
listeners ventured a question that, from a child, was doubly
understandable.

“Sir,” he said, “why did your guru use castor oil?”

“Child, giving the oil had no meaning except that I expected
something material and Lahiri Mahasaya chose the near-by oil as an
objective symbol for awakening my greater faith. The master allowed
Rama to die, because I had partially doubted. But the divine guru
knew that inasmuch as he had said the disciple would be well, the
healing must take place, even though he had to cure Rama of death,
a disease usually final!”

Sri Yukteswar dismissed the little group, and motioned me to a
blanket seat at his feet.

“Yogananda,” he said with unusual gravity, “you have been surrounded
from birth by direct disciples of Lahiri Mahasaya. The great
master lived his sublime life in partial seclusion, and steadfastly
refused to permit his followers to build any organization around
his teachings. He made, nevertheless, a significant prediction.

“‘About fifty years after my passing,’ he said, ‘my life will be written
because of a deep interest in yoga which the West will manifest.
The yogic message will encircle the globe, and aid in establishing
that brotherhood of man which results from direct perception of
the One Father.’

“My son Yogananda,” Sri Yukteswar went on, “you must do your part
in spreading that message, and in writing that sacred life.”

Fifty years after Lahiri Mahasaya’s passing in 1895 culminated in
1945, the year of completion of this present book. I cannot but be
struck by the coincidence that the year 1945 has also ushered in
a new age-the era of revolutionary atomic energies. All thoughtful
minds turn as never before to the urgent problems of peace and
brotherhood, lest the continued use of physical force banish all
men along with the problems.

Though the human race and its works disappear tracelessly by time
or bomb, the sun does not falter in its course; the stars keep their
invariable vigil. Cosmic law cannot be stayed or changed, and man
would do well to put himself in harmony with it. If the cosmos is
against might, if the sun wars not with the planets but retires at
dueful time to give the stars their little sway, what avails our
mailed fist? Shall any peace indeed come out of it? Not cruelty
but good will arms the universal sinews; a humanity at peace will
know the endless fruits of victory, sweeter to the taste than any
nurtured on the soil of blood.

The effective League of Nations will be a natural, nameless league
of human hearts. The broad sympathies and discerning insight needed
for the healing of earthly woes cannot flow from a mere intellectual
consideration of man’s diversities, but from knowledge of man’s
sole unity-his kinship with God. Toward realization of the world’s
highest ideal-peace through brotherhood-may yoga, the science of
personal contact with the Divine, spread in time to all men in all
lands.

Though India’s civilization is ancient above any other, few historians
have noted that her feat of national survival is by no means an
accident, but a logical incident in the devotion to eternal verities
which India has offered through her best men in every generation.
By sheer continuity of being, by intransitivity before the ages-can
dusty scholars truly tell us how many?-India has given the worthiest
answer of any people to the challenge of time.

The Biblical story {FN32-5} of Abraham’s plea to the Lord that the
city of Sodom be spared if ten righteous men could be found therein,
and the divine reply: “I will not destroy it for ten’s sake,”
gains new meaning in the light of India’s escape from the oblivion
of Babylon, Egypt and other mighty nations who were once her
contemporaries. The Lord’s answer clearly shows that a land lives,
not by its material achievements, but in its masterpieces of man.

Let the divine words be heard again, in this twentieth century,
twice dyed in blood ere half over: No nation that can produce ten
men, great in the eyes of the Unbribable Judge, shall know extinction.
Heeding such persuasions, India has proved herself not witless
against the thousand cunnings of time. Self-realized masters in
every century have hallowed her soil; modern Christlike sages, like
Lahiri Mahasaya and his disciple Sri Yukteswar, rise up to proclaim
that the science of yoga is more vital than any material advances
to man’s happiness and to a nation’s longevity.

Very scanty information about the life of Lahiri Mahasaya and his
universal doctrine has ever appeared in print. For three decades
in India, America, and Europe, I have found a deep and sincere
interest in his message of liberating yoga; a written account of
the master’s life, even as he foretold, is now needed in the West,
where lives of the great modern yogis are little known.

Nothing but one or two small pamphlets in English has been written
on the guru’s life. One biography in Bengali, SRI SRI {FN32-6}
SHYAMA CHARAN LAHIRI MAHASAYA, appeared in 1941. It was written
by my disciple, Swami Satyananda, who for many years has been the
ACHARYA (spiritual preceptor) at our VIDYALAYA in Ranchi. I have
translated a few passages from his book and have incorporated them
into this section devoted to Lahiri Mahasaya.

It was into a pious Brahmin family of ancient lineage that Lahiri
Mahasaya was born September 30, 1828. His birthplace was the village
of Ghurni in the Nadia district near Krishnagar, Bengal. He was the
youngest son of Muktakashi, the second wife of the esteemed Gaur
Mohan Lahiri. (His first wife, after the birth of three sons, had
died during a pilgrimage.) The boy’s mother passed away during
his childhood; little about her is known except the revealing fact
that she was an ardent devotee of Lord Shiva, {FN32-7} scripturally
designated as the “King of Yogis.”

The boy Lahiri, whose given name was Shyama Charan, spent his early
years in the ancestral home at Nadia. At the age of three or four
he was often observed sitting under the sands in the posture of a
yogi, his body completely hidden except for the head.

The Lahiri estate was destroyed in the winter of 1833, when
the nearby Jalangi River changed its course and disappeared into
the depths of the Ganges. One of the Shiva temples founded by the
Lahiris went into the river along with the family home. A devotee
rescued the stone image of Lord Shiva from the swirling waters and
placed it in a new temple, now well-known as the Ghurni Shiva Site.

Gaur Mohan Lahiri and his family left Nadia and became residents
of Benares, where the father immediately erected a Shiva temple. He
conducted his household along the lines of Vedic discipline, with
regular observance of ceremonial worship, acts of charity, and
scriptural study. Just and open-minded, however, he did not ignore
the beneficial current of modern ideas.

The boy Lahiri took lessons in Hindi and Urdu in Benares study-groups.
He attended a school conducted by Joy Narayan Ghosal, receiving
instruction in Sanskrit, Bengali, French, and English. Applying
himself to a close study of the VEDAS, the young yogi listened
eagerly to scriptural discussions by learned Brahmins, including
a Marhatta pundit named Nag-Bhatta.

Shyama Charan was a kind, gentle, and courageous youth, beloved by
all his companions. With a well-proportioned, bright, and powerful
body, he excelled in swimming and in many skillful activities.

In 1846 Shyama Charan Lahiri was married to Srimati Kashi Moni,
daughter of Sri Debnarayan Sanyal. A model Indian housewife, Kashi
Moni cheerfully carried on her home duties and the traditional
householder’s obligation to serve guests and the poor. Two saintly
sons, Tincouri and Ducouri, blessed the union.

At the age of 23, in 1851, Lahiri Mahasaya took the post of accountant
in the Military Engineering Department of the English government.
He received many promotions during the time of his service. Thus
not only was he a master before God’s eyes, but also a success in
the little human drama where he played his given role as an office
worker in the world.

As the offices of the Army Department were shifted, Lahiri Mahasaya
was transferred to Gazipur, Mirjapur, Danapur, Naini Tal, Benares,
and other localities. After the death of his father, Lahiri had to
assume the entire responsibility of his family, for whom he bought
a quiet residence in the Garudeswar Mohulla neighborhood of Benares.

It was in his thirty-third year that Lahiri Mahasaya saw fulfillment
of the purpose for which he had been reincarnated on earth.
The ash-hidden flame, long smouldering, received its opportunity
to burst into flame. A divine decree, resting beyond the gaze of
human beings, works mysteriously to bring all things into outer
manifestation at the proper time. He met his great guru, Babaji,
near Ranikhet, and was initiated by him into KRIYA YOGA.

This auspicious event did not happen to him alone; it was a
fortunate moment for all the human race, many of whom were later
privileged to receive the soul-awakening gift of KRIYA. The lost,
or long-vanished, highest art of yoga was again being brought
to light. Many spiritually thirsty men and women eventually found
their way to the cool waters of KRIYA YOGA. Just as in the Hindu
legend, where Mother Ganges offers her divine draught to the parched
devotee Bhagirath, so the celestial flood of KRIYA rolled from the
secret fastnesses of the Himalayas into the dusty haunts of men.

{FN32-1} JOHN 11:1-4.

{FN32-2} A cholera victim is often rational and fully conscious
right up to the moment of death.

{FN32-3} The god of death.

{FN32-4} Literally, “Supreme soul.”

{FN32-5} GENESIS 18:23-32.

{FN32-6} SRI, a prefix meaning “holy,” is attached (generally twice
or thrice) to names of great Indian teachers.

{FN32-7} One of the trinity of Godhead-Brahma, Vishnu, Shiva-whose
universal work is, respectively, that of creation, preservation,
and dissolution-restoration. Shiva (sometimes spelled Siva),
represented in mythology as the Lord of Renunciates, appears in
visions to His devotees under various aspects, such as Mahadeva,
the matted-haired Ascetic, and Nataraja, the Cosmic Dancer.




CHAPTER: 33

BABAJI, THE YOGI-CHRIST OF MODERN INDIA


The northern Himalayan crags near Badrinarayan are still blessed by
the living presence of Babaji, guru of Lahiri Mahasaya. The secluded
master has retained his physical form for centuries, perhaps for
millenniums. The deathless Babaji is an AVATARA. This Sanskrit word
means “descent”; its roots are AVA, “down,” and TRI, “to pass.”
In the Hindu scriptures, AVATARA signifies the descent of Divinity
into flesh.

“Babaji’s spiritual state is beyond human comprehension,” Sri
Yukteswar explained to me. “The dwarfed vision of men cannot pierce
to his transcendental star. One attempts in vain even to picture
the avatar’s attainment. It is inconceivable.”

The UPANISHADS have minutely classified every stage of spiritual
advancement. A SIDDHA (“perfected being”) has progressed from the
state of a JIVANMUKTA (“freed while living”) to that of a PARAMUKTA
(“supremely free”-full power over death); the latter has completely
escaped from the mayic thralldom and its reincarnational round. The
PARAMUKTA therefore seldom returns to a physical body; if he does,
he is an avatar, a divinely appointed medium of supernal blessings
on the world.

An avatar is unsubject to the universal economy; his pure body,
visible as a light image, is free from any debt to nature. The
casual gaze may see nothing extraordinary in an avatar’s form but
it casts no shadow nor makes any footprint on the ground. These are
outward symbolic proofs of an inward lack of darkness and material
bondage.  Such a God-man alone knows the Truth behind the relativities
of life and death. Omar Khayyam, so grossly misunderstood, sang of
this liberated man in his immortal scripture, the RUBAIYAT:

“Ah, Moon of my Delight who know’st no wane,
The Moon of Heav’n is rising once again;
How oft hereafter rising shall she look
Through this same Garden after me-in vain!”

The “Moon of Delight” is God, eternal Polaris, anachronous never.
The “Moon of Heav’n” is the outward cosmos, fettered to the law of
periodic recurrence. Its chains had been dissolved forever by the
Persian seer through his self-realization. “How oft hereafter rising
shall she look . . . after me-in vain!” What frustration of search
by a frantic universe for an absolute omission!

Christ expressed his freedom in another way: “And a certain scribe
came, and said unto him, Master, I will follow thee whithersoever
thou goest. And Jesus saith unto him, The foxes have holes, and the
birds of the air have nests; but the Son of man hath not where to
lay his head.” {FN33-1}

Spacious with omnipresence, could Christ indeed be followed except
in the overarching Spirit?

Krishna, Rama, Buddha, and Patanjali were among the ancient Indian
avatars. A considerable poetic literature in Tamil has grown
up around Agastya, a South Indian avatar. He worked many miracles
during the centuries preceding and following the Christian era,
and is credited with retaining his physical form even to this day.

Babaji’s mission in India has been to assist prophets in carrying
out their special dispensations. He thus qualifies for the scriptural
classification of MAHAVATAR (Great Avatar). He has stated that
he gave yoga initiation to Shankara, ancient founder of the Swami
Order, and to Kabir, famous medieval saint. His chief nineteenth-century
disciple was, as we know, Lahiri Mahasaya, revivalist of the lost
KRIYA art.

[Illustration: BABAJI, THE MAHAVATAR, Guru of Lahiri Mahasaya, I have
helped an artist to draw a true likeness of the great Yogi-Christ
of modern India.—see babaji.jpg]

The MAHAVATAR is in constant communion with Christ; together they
send out vibrations of redemption, and have planned the spiritual
technique of salvation for this age. The work of these two
fully-illumined masters-one with the body, and one without it-is
to inspire the nations to forsake suicidal wars, race hatreds,
religious sectarianism, and the boomerang-evils of materialism.
Babaji is well aware of the trend of modern times, especially of
the influence and complexities of Western civilization, and realizes
the necessity of spreading the self-liberations of yoga equally in
the West and in the East.

That there is no historical reference to Babaji need not surprise
us.  The great guru has never openly appeared in any century; the
misinterpreting glare of publicity has no place in his millennial
plans. Like the Creator, the sole but silent Power, Babaji works
in a humble obscurity.

Great prophets like Christ and Krishna come to earth for a specific
and spectacular purpose; they depart as soon as it is accomplished.
Other avatars, like Babaji, undertake work which is concerned more
with the slow evolutionary progress of man during the centuries
than with any one outstanding event of history. Such masters always
veil themselves from the gross public gaze, and have the power
to become invisible at will. For these reasons, and because they
generally instruct their disciples to maintain silence about them, a
number of towering spiritual figures remain world-unknown. I give
in these pages on Babaji merely a hint of his life-only a few facts
which he deems it fit and helpful to be publicly imparted.

No limiting facts about Babaji’s family or birthplace, dear to the
annalist’s heart, have ever been discovered. His speech is generally
in Hindi, but he converses easily in any language. He has adopted
the simple name of Babaji (revered father); other titles of respect
given him by Lahiri Mahasaya’s disciples are Mahamuni Babaji Maharaj
(supreme ecstatic saint), Maha Yogi (greatest of yogis), Trambak
Baba and Shiva Baba (titles of avatars of Shiva). Does it matter
that we know not the patronymic of an earth-released master?

“Whenever anyone utters with reverence the name of Babaji,” Lahiri
Mahasaya said, “that devotee attracts an instant spiritual blessing.”

The deathless guru bears no marks of age on his body; he appears to
be no more than a youth of twenty-five. Fair-skinned, of medium build
and height, Babaji’s beautiful, strong body radiates a perceptible
glow.  His eyes are dark, calm, and tender; his long, lustrous
hair is copper-colored. A very strange fact is that Babaji bears an
extraordinarily exact resemblance to his disciple Lahiri Mahasaya.
The similarity is so striking that, in his later years, Lahiri
Mahasaya might have passed as the father of the youthful-looking
Babaji.

Swami Kebalananda, my saintly Sanskrit tutor, spent some time with
Babaji in the Himalayas.

“The peerless master moves with his group from place to place in
the mountains,” Kebalananda told me. “His small band contains two
highly advanced American disciples. After Babaji has been in one
locality for some time, he says: ‘DERA DANDA UTHAO.’ (‘Let us lift
our camp and staff.’) He carries a symbolic DANDA (bamboo staff).
His words are the signal for moving with his group instantaneously
to another place. He does not always employ this method of astral
travel; sometimes he goes on foot from peak to peak.

“Babaji can be seen or recognized by others only when he so
desires.  He is known to have appeared in many slightly different
forms to various devotees-sometimes without beard and moustache,
and sometimes with them. As his undecaying body requires no food,
the master seldom eats. As a social courtesy to visiting disciples,
he occasionally accepts fruits, or rice cooked in milk and clarified
butter.

“Two amazing incidents of Babaji’s life are known to me,” Kebalananda
went on. “His disciples were sitting one night around a huge fire
which was blazing for a sacred Vedic ceremony. The master suddenly
seized a burning log and lightly struck the bare shoulder of a
chela who was close to the fire.

“‘Sir, how cruel!’ Lahiri Mahasaya, who was present, made this
remonstrance.

“‘Would you rather have seen him burned to ashes before your eyes,
according to the decree of his past karma?’

“With these words Babaji placed his healing hand on the chela’s
disfigured shoulder. ‘I have freed you tonight from painful death.
The karmic law has been satisfied through your slight suffering by
fire.’

“On another occasion Babaji’s sacred circle was disturbed by the
arrival of a stranger. He had climbed with astonishing skill to
the nearly inaccessible ledge near the camp of the master.

“‘Sir, you must be the great Babaji.’ The man’s face was lit with
inexpressible reverence. ‘For months I have pursued a ceaseless
search for you among these forbidding crags. I implore you to accept
me as a disciple.’

“When the great guru made no response, the man pointed to the rocky
chasm at his feet.

“‘If you refuse me, I will jump from this mountain. Life has no
further value if I cannot win your guidance to the Divine.’

“‘Jump then,’ Babaji said unemotionally. ‘I cannot accept you in
your present state of development.’

“The man immediately hurled himself over the cliff. Babaji instructed
the shocked disciples to fetch the stranger’s body. When they
returned with the mangled form, the master placed his divine hand
on the dead man. Lo! he opened his eyes and prostrated himself
humbly before the omnipotent one.

“‘You are now ready for discipleship.’ Babaji beamed lovingly on
his resurrected chela. ‘You have courageously passed a difficult
test.  Death shall not touch you again; now you are one of our
immortal flock.’ Then he spoke his usual words of departure, ‘DERA
DANDA UTHAO’; the whole group vanished from the mountain.”

An avatar lives in the omnipresent Spirit; for him there is no
distance inverse to the square. Only one reason, therefore, can
motivate Babaji in maintaining his physical form from century to
century: the desire to furnish humanity with a concrete example
of its own possibilities. Were man never vouchsafed a glimpse of
Divinity in the flesh, he would remain oppressed by the heavy mayic
delusion that he cannot transcend his mortality.

Jesus knew from the beginning the sequence of his life; he passed
through each event not for himself, not from any karmic compulsion,
but solely for the upliftment of reflective human beings. His
four reporter-disciples-Matthew, Mark, Luke, and John-recorded the
ineffable drama for the benefit of later generations.

For Babaji, also, there is no relativity of past, present, future;
from the beginning he has known all phases of his life. Yet,
accommodating himself to the limited understanding of men, he has
played many acts of his divine life in the presence of one or more
witnesses. Thus it came about that a disciple of Lahiri Mahasaya was
present when Babaji deemed the time to be ripe for him to proclaim
the possibility of bodily immortality. He uttered this promise
before Ram Gopal Muzumdar, that it might finally become known for
the inspiration of other seeking hearts. The great ones speak their
words and participate in the seemingly natural course of events,
solely for the good of man, even as Christ said: “Father . . . I
knew that thou hearest me always: but BECAUSE OF THE PEOPLE WHICH
STAND BY I SAID IT, that they may believe that thou hast sent me.”
{FN33-2} During my visit at Ranbajpur with Ram Gopal, “the sleepless
saint,” {FN33-3} he related the wondrous story of his first meeting
with Babaji.

“I sometimes left my isolated cave to sit at Lahiri Mahasaya’s feet
in Benares,” Ram Gopal told me. “One midnight as I was silently
meditating in a group of his disciples, the master made a surprising
request.

“‘Ram Gopal,’ he said, ‘go at once to the Dasasamedh bathing GHAT.’

“I soon reached the secluded spot. The night was bright with moonlight
and the glittering stars. After I had sat in patient silence for
awhile, my attention was drawn to a huge stone slab near my feet.
It rose gradually, revealing an underground cave. As the stone
remained balanced in some unknown manner, the draped form of
a young and surpassingly lovely woman was levitated from the cave
high into the air. Surrounded by a soft halo, she slowly descended
in front of me and stood motionless, steeped in an inner state of
ecstasy. She finally stirred, and spoke gently.

“‘I am Mataji, {FN33-4} the sister of Babaji. I have asked him and
also Lahiri Mahasaya to come to my cave tonight to discuss a matter
of great importance.’

“A nebulous light was rapidly floating over the Ganges; the strange
luminescence was reflected in the opaque waters. It approached
nearer and nearer until, with a blinding flash, it appeared by the
side of Mataji and condensed itself instantly into the human form
of Lahiri Mahasaya. He bowed humbly at the feet of the woman saint.

“Before I had recovered from my bewilderment, I was further
wonderstruck to behold a circling mass of mystical light traveling
in the sky. Descending swiftly, the flaming whirlpool neared our
group and materialized itself into the body of a beautiful youth who,
I understood at once, was Babaji. He looked like Lahiri Mahasaya,
the only difference being that Babaji appeared much younger, and
had long, bright hair.

“Lahiri Mahasaya, Mataji, and myself knelt at the guru’s feet. An
ethereal sensation of beatific glory thrilled every fiber of my
being as I touched his divine flesh.

“‘Blessed sister,’ Babaji said, ‘I am intending to shed my form
and plunge into the Infinite Current.’

“‘I have already glimpsed your plan, beloved master. I wanted to
discuss it with you tonight. Why should you leave your body?’ The
glorious woman looked at him beseechingly.

“‘What is the difference if I wear a visible or invisible wave on
the ocean of my Spirit?’

“Mataji replied with a quaint flash of wit. ‘Deathless guru, if it
makes no difference, then please do not ever relinquish your form.’
{FN33-5}

“‘Be it so,’ Babaji said solemnly. ‘I will never leave my physical
body. It will always remain visible to at least a small number of
people on this earth. The Lord has spoken His own wish through your
lips.’

“As I listened in awe to the conversation between these exalted
beings, the great guru turned to me with a benign gesture.

“‘Fear not, Ram Gopal,’ he said, ‘you are blessed to be a witness
at the scene of this immortal promise.’

“As the sweet melody of Babaji’s voice faded away, his form and
that of Lahiri Mahasaya slowly levitated and moved backward over
the Ganges. An aureole of dazzling light templed their bodies as
they vanished into the night sky. Mataji’s form floated to the cave
and descended; the stone slab closed of itself, as if working on
an invisible leverage.

“Infinitely inspired, I wended my way back to Lahiri Mahasaya’s
place.  As I bowed before him in the early dawn, my guru smiled at
me understandingly.

“‘I am happy for you, Ram Gopal,’ he said. ‘The desire of meeting
Babaji and Mataji, which you have often expressed to me, has found
at last a sacred fulfillment.’

“My fellow disciples informed me that Lahiri Mahasaya had not moved
from his dais since early the preceding evening.

“‘He gave a wonderful discourse on immortality after you had left
for the Dasasamedh GHAT,’ one of the chelas told me. For the first
time I fully realized the truth in the scriptural verses which state
that a man of self-realization can appear at different places in
two or more bodies at the same time.

“Lahiri Mahasaya later explained to me many metaphysical points
concerning the hidden divine plan for this earth,” Ram Gopal
concluded. “Babaji has been chosen by God to remain in his body
for the duration of this particular world cycle. Ages shall come
and go—still the deathless master, {FN33-6} beholding the drama
of the centuries, shall be present on this stage terrestrial.”

{FN33-1} MATTHEW 8:19-20.

{FN33-2} JOHN 11:41-42.

{FN33-3} The omnipresent yogi who observed that I failed to bow
before the Tarakeswar shrine (../chapter 13).

{FN33-4} “Holy Mother.” Mataji also has lived through the centuries;
she is almost as far advanced spiritually as her brother. She remains
in ecstasy in a hidden underground cave near the Dasasamedh GHAT.

{FN33-5} This incident reminds one of Thales. The great Greek
philosopher taught that there was no difference between life and
death. “Why, then,” inquired a critic, “do you not die?” “Because,”
answered Thales, “it makes no difference.”

{FN33-6} “Verily, verily, I say unto you, If a man keep my saying
(remain unbrokenly in the Christ Consciousness), he shall never
see death.”-JOHN 8:51.




CHAPTER: 34

MATERIALIZING A PALACE IN THE HIMALAYAS


“Babaji’s first meeting with Lahiri Mahasaya is an enthralling
story, and one of the few which gives us a detailed glimpse of the
deathless guru.”

These words were Swami Kebalananda’s preamble to a wondrous tale.
The first time he recounted it I was literally spellbound. On many
other occasions I coaxed my gentle Sanskrit tutor to repeat the
story, which was later told me in substantially the same words by
Sri Yukteswar.  Both these Lahiri Mahasaya disciples had heard the
awesome tale direct from the lips of their guru.

“My first meeting with Babaji took place in my thirty-third year,”
Lahiri Mahasaya had said. “In the autumn of 1861 I was stationed
in Danapur as a government accountant in the Military Engineering
Department. One morning the office manager summoned me.

“‘Lahiri,’ he said, ‘a telegram has just come from our main office.
You are to be transferred to Ranikhet, where an army post {FN34-1}
is now being established.’

“With one servant, I set out on the 500-mile trip. Traveling by
horse and buggy, we arrived in thirty days at the Himalayan site
of Ranikhet. {FN34-2}

“My office duties were not onerous; I was able to spend many hours
roaming in the magnificent hills. A rumor reached me that great saints
blessed the region with their presence; I felt a strong desire to
see them. During a ramble one early afternoon, I was astounded to
hear a distant voice calling my name. I continued my vigorous upward
climb on Drongiri Mountain. A slight uneasiness beset me at the
thought that I might not be able to retrace my steps before darkness
had descended over the jungle.

“I finally reached a small clearing whose sides were dotted
with caves. On one of the rocky ledges stood a smiling young man,
extending his hand in welcome. I noticed with astonishment that,
except for his copper-colored hair, he bore a remarkable resemblance
to myself.

“‘Lahiri, you have come!’ The saint addressed me affectionately in
Hindi. ‘Rest here in this cave. It was I who called you.’

“I entered a neat little grotto which contained several woolen
blankets and a few KAMANDULUS (begging bowls).

“‘Lahiri, do you remember that seat?’ The yogi pointed to a folded
blanket in one corner.

“‘No, sir.’ Somewhat dazed at the strangeness of my adventure, I
added, ‘I must leave now, before nightfall. I have business in the
morning at my office.’

“The mysterious saint replied in English, ‘The office was brought
for you, and not you for the office.’

“I was dumbfounded that this forest ascetic should not only speak
English but also paraphrase the words of Christ. {FN34-3}

“‘I see my telegram took effect.’ The yogi’s remark was incomprehensible
to me; I inquired his meaning.

“‘I refer to the telegram that summoned you to these isolated parts.
It was I who silently suggested to the mind of your superior officer
that you be transferred to Ranikhet. When one feels his unity with
mankind, all minds become transmitting stations through which he
can work at will.’ He added gently, ‘Lahiri, surely this cave seems
familiar to you?’

“As I maintained a bewildered silence, the saint approached and
struck me gently on the forehead. At his magnetic touch, a wondrous
current swept through my brain, releasing the sweet seed-memories
of my previous life.

“‘I remember!’ My voice was half-choked with joyous sobs. ‘You are
my guru Babaji, who has belonged to me always! Scenes of the past
arise vividly in my mind; here in this cave I spent many years of
my last incarnation!’ As ineffable recollections overwhelmed me,
I tearfully embraced my master’s feet.

“‘For more than three decades I have waited for you here-waited
for you to return to me!’ Babaji’s voice rang with celestial love.
‘You slipped away and vanished into the tumultuous waves of the life
beyond death. The magic wand of your karma touched you, and you
were gone!  Though you lost sight of me, never did I lose sight
of you! I pursued you over the luminescent astral sea where the
glorious angels sail.  Through gloom, storm, upheaval, and light I
followed you, like a mother bird guarding her young. As you lived
out your human term of womb-life, and emerged a babe, my eye was
ever on you. When you covered your tiny form in the lotus posture
under the Nadia sands in your childhood, I was invisibly present!
Patiently, month after month, year after year, I have watched over
you, waiting for this perfect day. Now you are with me! Lo, here
is your cave, loved of yore! I have kept it ever clean and ready
for you. Here is your hallowed ASANA-blanket, where you daily sat
to fill your expanding heart with God!  Behold there your bowl, from
which you often drank the nectar prepared by me! See how I have
kept the brass cup brightly polished, that you might drink again
therefrom! My own, do you now understand?’

“‘My guru, what can I say?’ I murmured brokenly. ‘Where has one
ever heard of such deathless love?’ I gazed long and ecstatically
on my eternal treasure, my guru in life and death.

“‘Lahiri, you need purification. Drink the oil in this bowl and lie
down by the river.’ Babaji’s practical wisdom, I reflected with a
quick, reminiscent smile, was ever to the fore.

“I obeyed his directions. Though the icy Himalayan night was descending,
a comforting warmth, an inner radiation, began to pulsate in every
cell of my body. I marveled. Was the unknown oil endued with a
cosmical heat?

“Bitter winds whipped around me in the darkness, shrieking a fierce
challenge. The chill wavelets of the Gogash River lapped now and
then over my body, outstretched on the rocky bank. Tigers howled
near-by, but my heart was free of fear; the radiant force newly
generated within me conveyed an assurance of unassailable protection.
Several hours passed swiftly; faded memories of another life wove
themselves into the present brilliant pattern of reunion with my
divine guru.

“My solitary musings were interrupted by the sound of approaching
footsteps. In the darkness, a man’s hand gently helped me to my
feet, and gave me some dry clothing.

“‘Come, brother,’ my companion said. ‘The master awaits you.’

“He led the way through the forest. The somber night was suddenly
lit by a steady luminosity in the distance.

“‘Can that be the sunrise?’ I inquired. ‘Surely the whole night
has not passed?’

“‘The hour is midnight.’ My guide laughed softly. ‘Yonder light
is the glow of a golden palace, materialized here tonight by the
peerless Babaji. In the dim past, you once expressed a desire to
enjoy the beauties of a palace. Our master is now satisfying your
wish, thus freeing you from the bonds of karma.’ {FN34-4} He added,
‘The magnificent palace will be the scene of your initiation tonight
into KRIYA YOGA. All your brothers here join in a paean of welcome,
rejoicing at the end of your long exile. Behold!’

“A vast palace of dazzling gold stood before us. Studded with
countless jewels, and set amidst landscaped gardens, it presented
a spectacle of unparalleled grandeur. Saints of angelic countenance
were stationed by resplendent gates, half-reddened by the glitter
of rubies. Diamonds, pearls, sapphires, and emeralds of great size
and luster were imbedded in the decorative arches.

“I followed my companion into a spacious reception hall. The odor
of incense and of roses wafted through the air; dim lamps shed
a multicolored glow. Small groups of devotees, some fair, some
dark-skinned, chanted musically, or sat in the meditative posture,
immersed in an inner peace. A vibrant joy pervaded the atmosphere.

“‘Feast your eyes; enjoy the artistic splendors of this palace,
for it has been brought into being solely in your honor.’ My guide
smiled sympathetically as I uttered a few ejaculations of wonderment.

“‘Brother,’ I said, ‘the beauty of this structure surpasses the
bounds of human imagination. Please tell me the mystery of its
origin.’

“‘I will gladly enlighten you.’ My companion’s dark eyes sparkled
with wisdom. ‘In reality there is nothing inexplicable about this
materialization. The whole cosmos is a materialized thought of the
Creator. This heavy, earthly clod, floating in space, is a dream
of God. He made all things out of His consciousness, even as man
in his dream consciousness reproduces and vivifies a creation with
its creatures.

“‘God first created the earth as an idea. Then He quickened it;
energy atoms came into being. He coordinated the atoms into this
solid sphere. All its molecules are held together by the will of
God. When He withdraws His will, the earth again will disintegrate
into energy.  Energy will dissolve into consciousness; the earth-idea
will disappear from objectivity.

“‘The substance of a dream is held in materialization by the
subconscious thought of the dreamer. When that cohesive thought
is withdrawn in wakefulness, the dream and its elements dissolve.
A man closes his eyes and erects a dream-creation which, on awakening,
he effortlessly dematerializes. He follows the divine archetypal
pattern.  Similarly, when he awakens in cosmic consciousness, he
will effortlessly dematerialize the illusions of the cosmic dream.

“‘Being one with the infinite all-accomplishing Will, Babaji can
summon the elemental atoms to combine and manifest themselves in
any form. This golden palace, instantaneously created, is real,
even as this earth is real. Babaji created this palatial mansion out
of his mind and is holding its atoms together by the power of his
will, even as God created this earth and is maintaining it intact.’
He added, ‘When this structure has served its purpose, Babaji will
dematerialize it.’

“As I remained silent in awe, my guide made a sweeping gesture. ‘This
shimmering palace, superbly embellished with jewels, has not been
built by human effort or with laboriously mined gold and gems. It
stands solidly, a monumental challenge to man. {FN34-5} Whoever
realizes himself as a son of God, even as Babaji has done, can
reach any goal by the infinite powers hidden within him. A common
stone locks within itself the secret of stupendous atomic energy;
{FN34-6} even so, a mortal is yet a powerhouse of divinity.’

“The sage picked up from a near-by table a graceful vase whose handle
was blazing with diamonds. ‘Our great guru created this palace by
solidifying myriads of free cosmic rays,’ he went on. ‘Touch this
vase and its diamonds; they will satisfy all the tests of sensory
experience.’

“I examined the vase, and passed my hand over the smooth room-walls,
thick with glistening gold. Each of the jewels scattered lavishly
about was worthy of a king’s collection. Deep satisfaction spread
over my mind. A submerged desire, hidden in my subconsciousness
from lives now gone, seemed simultaneously gratified and extinguished.

“My stately companion led me through ornate arches and corridors
into a series of chambers richly furnished in the style of an
emperor’s palace. We entered an immense hall. In the center stood
a golden throne, encrusted with jewels shedding a dazzling medley
of colors.  There, in lotus posture, sat the supreme Babaji. I
knelt on the shining floor at his feet.

“‘Lahiri, are you still feasting on your dream desires for a golden
palace?’ My guru’s eyes were twinkling like his own sapphires.
‘Wake!  All your earthly thirsts are about to be quenched forever.’
He murmured some mystic words of blessing. ‘My son, arise. Receive
your initiation into the kingdom of God through KRIYA YOGA.’

“Babaji stretched out his hand; a HOMA (sacrificial) fire appeared,
surrounded by fruits and flowers. I received the liberating yogic
technique before this flaming altar.

“The rites were completed in the early dawn. I felt no need for
sleep in my ecstatic state, and wandered around the palace, filled
on all sides with treasures and priceless OBJETS D’ART. Descending
to the gorgeous gardens, I noticed, near-by, the same caves and
barren mountain ledges which yesterday had boasted no adjacency to
palace or flowered terrace.

“Reentering the palace, fabulously glistening in the cold Himalayan
sunlight, I sought the presence of my master. He was still enthroned,
surrounded by many quiet disciples.

“‘Lahiri, you are hungry.’ Babaji added, ‘Close your eyes.’

“When I reopened them, the enchanting palace and its picturesque
gardens had disappeared. My own body and the forms of Babaji
and the cluster of chelas were all now seated on the bare ground
at the exact site of the vanished palace, not far from the sunlit
entrances of the rocky grottos. I recalled that my guide had remarked
that the palace would be dematerialized, its captive atoms released
into the thought-essence from which it had sprung. Although stunned,
I looked trustingly at my guru. I knew not what to expect next on
this day of miracles.

“‘The purpose for which the palace was created has now been served,’
Babaji explained. He lifted an earthen vessel from the ground. ‘Put
your hand there and receive whatever food you desire.’

“As soon as I touched the broad, empty bowl, it became heaped
with hot butter-fried LUCHIS, curry, and rare sweetmeats. I helped
myself, observing that the vessel was ever-filled. At the end of my
meal I looked around for water. My guru pointed to the bowl before
me. Lo!  the food had vanished; in its place was water, clear as
from a mountain stream.

“‘Few mortals know that the kingdom of God includes the kingdom of
mundane fulfillments,’ Babaji observed. ‘The divine realm extends
to the earthly, but the latter, being illusory, cannot include the
essence of reality.’

“‘Beloved guru, last night you demonstrated for me the link of
beauty in heaven and earth!’ I smiled at memories of the vanished
palace; surely no simple yogi had ever received initiation into the
august mysteries of Spirit amidst surroundings of more impressive
luxury! I gazed tranquilly at the stark contrast of the present
scene. The gaunt ground, the skyey roof, the caves offering primitive
shelter-all seemed a gracious natural setting for the seraphic
saints around me.

“I sat that afternoon on my blanket, hallowed by associations of
past-life realizations. My divine guru approached and passed his
hand over my head. I entered the NIRBIKALPA SAMADHI state, remaining
unbrokenly in its bliss for seven days. Crossing the successive
strata of self-knowledge, I penetrated the deathless realms of
reality. All delusive limitations dropped away; my soul was fully
established on the eternal altar of the Cosmic Spirit. On the eighth
day I fell at my guru’s feet and implored him to keep me always
near him in this sacred wilderness.

“‘My son,’ Babaji said, embracing me, ‘your role in this incarnation
must be played on an outward stage. Prenatally blessed by many lives
of lonely meditation, you must now mingle in the world of men.

“‘A deep purpose underlay the fact that you did not meet me this
time until you were already a married man, with modest business
responsibilities. You must put aside your thoughts of joining our
secret band in the Himalayas; your life lies in the crowded marts,
serving as an example of the ideal yogi-householder.

“‘The cries of many bewildered worldly men and women have not fallen
unheard on the ears of the Great Ones,’ he went on. ‘You have been
chosen to bring spiritual solace through KRIYA YOGA to numerous
earnest seekers. The millions who are encumbered by family ties and
heavy worldly duties will take new heart from you, a householder
like themselves. You must guide them to see that the highest yogic
attainments are not barred to the family man. Even in the world,
the yogi who faithfully discharges his responsibilities, without
personal motive or attachment, treads the sure path of enlightenment.

“‘No necessity compels you to leave the world, for inwardly you
have already sundered its every karmic tie. Not of this world, you
must yet be in it. Many years still remain during which you must
conscientiously fulfill your family, business, civic, and spiritual
duties. A sweet new breath of divine hope will penetrate the
arid hearts of worldly men. From your balanced life, they will
understand that liberation is dependent on inner, rather than outer,
renunciations.’

“How remote seemed my family, the office, the world, as I listened
to my guru in the high Himalayan solitudes. Yet adamantine truth
rang in his words; I submissively agreed to leave this blessed
haven of peace.  Babaji instructed me in the ancient rigid rules
which govern the transmission of the yogic art from guru to disciple.

“‘Bestow the KRIYA key only on qualified chelas,’ Babaji said.
‘He who vows to sacrifice all in the quest of the Divine is fit to
unravel the final mysteries of life through the science of meditation.’

“‘Angelic guru, as you have already favored mankind by resurrecting
the lost KRIYA art, will you not increase that benefit by relaxing
the strict requirements for discipleship?’ I gazed beseechingly
at Babaji.  ‘I pray that you permit me to communicate KRIYA to all
seekers, even though at first they cannot vow themselves to complete
inner renunciation. The tortured men and women of the world, pursued
by the threefold suffering, {FN34-7} need special encouragement.
They may never attempt the road to freedom if KRIYA initiation be
withheld from them.’

“‘Be it so. The divine wish has been expressed through you.’ With
these simple words, the merciful guru banished the rigorous safeguards
that for ages had hidden KRIYA from the world. ‘Give KRIYA freely
to all who humbly ask for help.’

“After a silence, Babaji added, ‘Repeat to each of your disciples
this majestic promise from the BHAGAVAD GITA: “SWALPAMASYA DHARMASYA,
TRAYATA MAHATO BHOYAT”—“Even a little bit of the practice of this
religion will save you from dire fears and colossal sufferings.”’
{FN34-8}

“As I knelt the next morning at my guru’s feet for his farewell
blessing, he sensed my deep reluctance to leave him.

“‘There is no separation for us, my beloved child.’ He touched my
shoulder affectionately. ‘Wherever you are, whenever you call me,
I shall be with you instantly.’

“Consoled by his wondrous promise, and rich with the newly found gold
of God-wisdom, I wended my way down the mountain. At the office I
was welcomed by my fellow employees, who for ten days had thought
me lost in the Himalayan jungles. A letter soon arrived from the
head office.

“‘Lahiri should return to the Danapur {FN34-9} office,’ it read.
‘His transfer to Ranikhet occurred by error. Another man should
have been sent to assume the Ranikhet duties.’

“I smiled, reflecting on the hidden crosscurrents in the events
which had led me to this furthermost spot of India.

“Before returning to Danapur, I spent a few days with a Bengali
family at Moradabad. A party of six friends gathered to greet me.
As I turned the conversation to spiritual subjects, my host observed
gloomily:

“‘Oh, in these days India is destitute of saints!’

“‘Babu,’ I protested warmly, ‘of course there are still great
masters in this land!’

“In a mood of exalted fervor, I felt impelled to relate my miraculous
experiences in the Himalayas. The little company was politely
incredulous.

“‘Lahiri,’ one man said soothingly, ‘your mind has been under a
strain in those rarefied mountain airs. This is some daydream you
have recounted.’

“Burning with the enthusiasm of truth, I spoke without due thought.
‘If I call him, my guru will appear right in this house.’

“Interest gleamed in every eye; it was no wonder that the group
was eager to behold a saint materialized in such a strange way.
Half-reluctantly, I asked for a quiet room and two new woolen
blankets.

“‘The master will materialize from the ether,’ I said. ‘Remain
silently outside the door; I shall soon call you.’

“I sank into the meditative state, humbly summoning my guru. The
darkened room soon filled with a dim aural moonlight; the luminous
figure of Babaji emerged.

“‘Lahiri, do you call me for a trifle?’ The master’s gaze was stern.
‘Truth is for earnest seekers, not for those of idle curiosity. It
is easy to believe when one sees; there is nothing then to deny.
Supersensual truth is deserved and discovered by those who overcome
their natural materialistic skepticism.’ He added gravely, ‘Let me
go!’

“I fell entreatingly at his feet. ‘Holy guru, I realize my serious
error; I humbly ask pardon. It was to create faith in these
spiritually blinded minds that I ventured to call you. Because you
have graciously appeared at my prayer, please do not depart without
bestowing a blessing on my friends. Unbelievers though they be,
at least they were willing to investigate the truth of my strange
assertions.’

“‘Very well; I will stay awhile. I do not wish your word discredited
before your friends.’ Babaji’s face had softened, but he added
gently, ‘Henceforth, my son, I shall come when you need me, and
not always when you call me. {FN34-10}’

“Tense silence reigned in the little group when I opened the door.
As if mistrusting their senses, my friends stared at the lustrous
figure on the blanket seat.

“‘This is mass-hypnotism!’ One man laughed blatantly. ‘No one could
possibly have entered this room without our knowledge!’

“Babaji advanced smilingly and motioned to each one to touch the
warm, solid flesh of his body. Doubts dispelled, my friends prostrated
themselves on the floor in awed repentance.

“‘Let HALUA {FN34-11} be prepared.’ Babaji made this request,
I knew, to further assure the group of his physical reality. While
the porridge was boiling, the divine guru chatted affably. Great
was the metamorphosis of these doubting Thomases into devout St.
Pauls. After we had eaten, Babaji blessed each of us in turn. There
was a sudden flash; we witnessed the instantaneous dechemicalization
of the electronic elements of Babaji’s body into a spreading vaporous
light.  The God-tuned will power of the master had loosened its
grasp of the ether atoms held together as his body; forthwith the
trillions of tiny lifetronic sparks faded into the infinite reservoir.

“‘With my own eyes I have seen the conqueror of death.’ Maitra,
{FN34-12} one of the group, spoke reverently. His face was
transfigured with the joy of his recent awakening. ‘The supreme
guru played with time and space, as a child plays with bubbles. I
have beheld one with the keys of heaven and earth.’

“I soon returned to Danapur. Firmly anchored in the Spirit, again I
assumed the manifold business and family obligations of a householder.”

Lahiri Mahasaya also related to Swami Kebalananda and Sri Yukteswar
the story of another meeting with Babaji, under circumstances which
recalled the guru’s promise: “I shall come whenever you need me.”

“The scene was a KUMBHA MELA at Allahabad,” Lahiri Mahasaya told
his disciples. “I had gone there during a short vacation from my
office duties. As I wandered amidst the throng of monks and sadhus
who had come from great distances to attend the holy festival, I
noticed an ash-smeared ascetic who was holding a begging bowl. The
thought arose in my mind that the man was hypocritical, wearing
the outward symbols of renunciation without a corresponding inward
grace.

“No sooner had I passed the ascetic than my astounded eye fell on
Babaji. He was kneeling in front of a matted-haired anchorite.

“‘Guruji!’ I hastened to his side. ‘Sir, what are you doing here?’

“‘I am washing the feet of this renunciate, and then I shall clean
his cooking utensils.’ Babaji smiled at me like a little child; I
knew he was intimating that he wanted me to criticize no one, but
to see the Lord as residing equally in all body-temples, whether of
superior or inferior men. The great guru added, ‘By serving wise
and ignorant sadhus, I am learning the greatest of virtues, pleasing
to God above all others-humility.’”

{FN34-1} Now a military sanatorium. By 1861 the British Government
had already established certain telegraphic communciations.

{FN34-2} Ranikhet, in the Almora district of United Provinces,
is situated at the foot of Nanda Devi, the highest Himalayan peak
(25,661 feet) in British India.

{FN34-3} “The sabbath was made for man, and not man for the
sabbath.”—MARK 2:27.

{FN34-4} The karmic law requires that every human wish find
ultimate fulfillment. Desire is thus the chain which binds man to
the reincarnational wheel.

{FN34-5} “What is a miracle?-’Tis a reproach,
         ’Tis an implicit satire on mankind.”
                     —Edward Young, in NIGHT THOUGHTS.

{FN34-5} The theory of the atomic structure of matter was expounded
in the ancient Indian VAISESIKA and NYAYA treatises. “There are vast
worlds all placed away within the hollows of each atom, multifarious
as the motes in a sunbeam.”—YOGA VASISHTHA.

{FN34-7} Physical, mental, and spiritual suffering; manifested,
respectively, in disease, in psychological inadequacies or “complexes,”
and in soul-ignorance.

{FN34-8} Chapter II:40.

{FN34-9} A town near Benares.

{FN34-10} In the path to the Infinite, even illumined masters like
Lahiri Mahasaya may suffer from an excess of zeal, and be subject
to discipline. In the BHAGAVAD GITA, we read many passages where the
divine guru Krishna gives chastisement to the prince of devotees,
Arjuna.

{FN34-11} A porridge made of cream of wheat fried in butter, and
boiled with milk.

{FN34-12} The man, Maitra, to whom Lahiri Mahasaya is here referring,
afterward became highly advanced in self-realization. I met Maitra
shortly after my graduation from high school; he visited the
Mahamandal hermitage in Benares while I was a resident. He told
me then of Babaji’s materialization before the group in Moradabad.
“As a result of the miracle,” Maitra explained to me, “I became a
lifelong disciple of Lahiri Mahasaya.”




CHAPTER: 35

THE CHRISTLIKE LIFE OF LAHIRI MAHASAYA


“Thus it becometh us to fulfill all righteousness.” {FN35-1} In
these words to John the Baptist, and in asking John to baptize him,
Jesus was acknowledging the divine rights of his guru.

From a reverent study of the Bible from an Oriental viewpoint,
{FN35-2} and from intuitional perception, I am convinced that
John the Baptist was, in past lives, the guru of Christ. There are
numerous passages in the Bible which infer that John and Jesus in
their last incarnations were, respectively, Elijah and his disciple
Elisha. (These are the spellings in the Old Testament. The Greek
translators spelled the names as Elias and Eliseus; they reappear
in the New Testament in these changed forms.)

The very end of the Old Testament is a prediction of the reincarnation
of Elijah and Elisha: “Behold, I will send you Elijah the prophet
before the coming of the great and dreadful day of the Lord.”
{FN35-3} Thus John (Elijah), sent “before the coming . . . of the
Lord,” was born slightly earlier to serve as a herald for Christ.
An angel appeared to Zacharias the father to testify that his coming
son John would be no other than Elijah (Elias).

“But the angel said unto him, Fear not, Zacharias: for thy prayer
is heard; and thy wife Elisabeth shall bear thee a son, and thou
shalt call his name John. . . . And many of the children of Israel
shall he turn to the Lord their God. And he shall go before him
{FN35-4} IN THE SPIRIT AND POWER OF ELIAS, to turn the hearts of
the fathers to the children, and the disobedient to the wisdom of
the just; to make ready a people prepared for the Lord.” {FN35-5}
Jesus twice unequivocally identified Elijah (Elias) as John: “Elias
is come already, and they knew him not. . . . Then the disciples
understood that he spake unto them of John the Baptist.” {FN35-6}
Again, Christ says: “For all the prophets and the law prophesied
until John. And if ye will receive it, this is Elias, which was
for to come.” {FN35-7} When John denied that he was Elias (Elijah),
{FN35-8} he meant that in the humble garb of John he came no longer
in the outward elevation of Elijah the great guru. In his former
incarnation he had given the “mantle” of his glory and his spiritual
wealth to his disciple Elisha. “And Elisha said, I pray thee, let
a double portion of thy spirit be upon me. And he said, Thou hast
asked a hard thing: nevertheless, if thou see me when I am taken
from thee, it shall be so unto thee. . . . And he took the MANTLE
of Elijah that fell from him.” {FN35-9}

The roles became reversed, because Elijah-John was no longer needed
to be the ostensible guru of Elisha-Jesus, now perfected in divine
realization.

When Christ was transfigured on the mountain {FN35-10} it was his
guru Elias, with Moses, whom he saw. Again, in his hour of extremity
on the cross, Jesus cried out the divine name: “ELI, ELI, LAMA
SABACHTHANI?  that is to say, My God, my God, why hast thou forsaken
me? Some of them that stood there, when they heard that, said, This
man calleth for Elias. . . . Let us see whether Elias will come to
save him.” {FN35-11}

The eternal bond of guru and disciple that existed between John and
Jesus was present also for Babaji and Lahiri Mahasaya. With tender
solicitude the deathless guru swam the Lethean waters that swirled
between the last two lives of his chela, and guided the successive
steps taken by the child and then by the man Lahiri Mahasaya.
It was not until the disciple had reached his thirty-third year
that Babaji deemed the time to be ripe to openly reestablish the
never-severed link. Then, after their brief meeting near Ranikhet,
the selfless master banished his dearly-beloved disciple from the
little mountain group, releasing him for an outward world mission.
“My son, I shall come whenever you need me.” What mortal lover can
bestow that infinite promise?

Unknown to society in general, a great spiritual renaissance began
to flow from a remote corner of Benares. Just as the fragrance of
flowers cannot be suppressed, so Lahiri Mahasaya, quietly living
as an ideal householder, could not hide his innate glory. Slowly,
from every part of India, the devotee-bees sought the divine nectar
of the liberated master.

The English office superintendent was one of the first to notice a
strange transcendental change in his employee, whom he endearingly
called “Ecstatic Babu.”

“Sir, you seem sad. What is the trouble?” Lahiri Mahasaya made this
sympathetic inquiry one morning to his employer.

“My wife in England is critically ill. I am torn by anxiety.”

“I shall get you some word about her.” Lahiri Mahasaya left the
room and sat for a short time in a secluded spot. On his return he
smiled consolingly.

“Your wife is improving; she is now writing you a letter.” The
omniscient yogi quoted some parts of the missive.

“Ecstatic Babu, I already know that you are no ordinary man. Yet I
am unable to believe that, at will, you can banish time and space!”

The promised letter finally arrived. The astounded superintendent
found that it contained not only the good news of his wife’s
recovery, but also the same phrases which, weeks earlier, Lahiri
Mahasaya had repeated.

The wife came to India some months later. She visited the office,
where Lahiri Mahasaya was quietly sitting at his desk. The woman
approached him reverently.

“Sir,” she said, “it was your form, haloed in glorious light, that
I beheld months ago by my sickbed in London. At that moment I was
completely healed! Soon after, I was able to undertake the long
ocean voyage to India.”

Day after day, one or two devotees besought the sublime guru for
KRIYA initiation. In addition to these spiritual duties, and to
those of his business and family life, the great master took an
enthusiastic interest in education. He organized many study groups,
and played an active part in the growth of a large high school in
the Bengalitola section of Benares. His regular discourses on the
scriptures came to be called his “GITA Assembly,” eagerly attended
by many truth-seekers.

By these manifold activities, Lahiri Mahasaya sought to answer the
common challenge: “After performing one’s business and social duties,
where is the time for devotional meditation?” The harmoniously balanced
life of the great householder-guru became the silent inspiration
of thousands of questioning hearts. Earning only a modest salary,
thrifty, unostentatious, accessible to all, the master carried on
naturally and happily in the path of worldly life.

Though ensconced in the seat of the Supreme One, Lahiri Mahasaya
showed reverence to all men, irrespective of their differing
merits.  When his devotees saluted him, he bowed in turn to them.
With a childlike humility, the master often touched the feet
of others, but seldom allowed them to pay him similar honor, even
though such obeisance toward the guru is an ancient Oriental custom.

A significant feature of Lahiri Mahasaya’s life was his gift
of KRIYA initiation to those of every faith. Not Hindus only, but
Moslems and Christians were among his foremost disciples. Monists
and dualists, those of all faiths or of no established faith, were
impartially received and instructed by the universal guru. One of
his highly advanced chelas was Abdul Gufoor Khan, a Mohammedan. It
shows great courage on the part of Lahiri Mahasaya that, although
a high-caste Brahmin, he tried his utmost to dissolve the rigid
caste bigotry of his time. Those from every walk of life found
shelter under the master’s omnipresent wings. Like all God-inspired
prophets, Lahiri Mahasaya gave new hope to the outcastes and
down-trodden of society.

“Always remember that you belong to no one, and no one belongs to
you.  Reflect that some day you will suddenly have to leave everything
in this world-so make the acquaintanceship of God now,” the great
guru told his disciples. “Prepare yourself for the coming astral
journey of death by daily riding in the balloon of God-perception.
Through delusion you are perceiving yourself as a bundle of flesh
and bones, which at best is a nest of troubles. {FN35-12} Meditate
unceasingly, that you may quickly behold yourself as the Infinite
Essence, free from every form of misery. Cease being a prisoner
of the body; using the secret key of KRIYA, learn to escape into
Spirit.”

The great guru encouraged his various students to adhere to
the good traditional discipline of their own faith. Stressing the
all-inclusive nature of KRIYA as a practical technique of liberation,
Lahiri Mahasaya then gave his chelas liberty to express their lives
in conformance with environment and up bringing.

“A Moslem should perform his NAMAJ {FN35-13} worship four times
daily,” the master pointed out. “Four times daily a Hindu should
sit in meditation. A Christian should go down on his knees four
times daily, praying to God and then reading the Bible.”

With wise discernment the guru guided his followers into the paths
of BHAKTI (devotion), KARMA (action), JNANA (wisdom), or RAJA (royal
or complete) YOGAS, according to each man’s natural tendencies. The
master, who was slow to give his permission to devotees wishing to
enter the formal path of monkhood, always cautioned them to first
reflect well on the austerities of the monastic life.

The great guru taught his disciples to avoid theoretical discussion
of the scriptures. “He only is wise who devotes himself to realizing,
not reading only, the ancient revelations,” he said. “Solve all
your problems through meditation. {FN35-14} Exchange unprofitable
religious speculations for actual God-contact. Clear your mind of
dogmatic theological debris; let in the fresh, healing waters of
direct perception. Attune yourself to the active inner Guidance;
the Divine Voice has the answer to every dilemma of life. Though
man’s ingenuity for getting himself into trouble appears to be
endless, the Infinite Succor is no less resourceful.”

[Illustration: LAHIRI MAHASAYA, Disciple of Babaji and Guru of Sri
Yukteswar—see lahiri.jpg]

The master’s omnipresence was demonstrated one day before a group
of disciples who were listening to his exposition of the BHAGAVAD
GITA.  As he was explaining the meaning of KUTASTHA CHAITANYA or
the Christ Consciousness in all vibratory creation, Lahiri Mahasaya
suddenly gasped and cried out:

“I am drowning in the bodies of many souls off the coast of Japan!”

The next morning the chelas read a newspaper account of the death
of many people whose ship had foundered the preceding day near
Japan.

The distant disciples of Lahiri Mahasaya were often made aware of
his enfolding presence. “I am ever with those who practice KRIYA,”
he said consolingly to chelas who could not remain near him. “I
will guide you to the Cosmic Home through your enlarging perceptions.”

Swami Satyananda was told by a devotee that, unable to go to Benares,
the man had nevertheless received precise KRIYA initiation in a
dream.  Lahiri Mahasaya had appeared to instruct the chela in answer
to his prayers.

If a disciple neglected any of his worldly obligations, the master
would gently correct and discipline him.

“Lahiri Mahasaya’s words were mild and healing, even when he was
forced to speak openly of a chela’s faults,” Sri Yukteswar once
told me. He added ruefully, “No disciple ever fled from our master’s
barbs.” I could not help laughing, but I truthfully assured Sri
Yukteswar that, sharp or not, his every word was music to my ears.

Lahiri Mahasaya carefully graded KRIYA into four progressive
initiations. {FN35-15} He bestowed the three higher techniques only
after the devotee had manifested definite spiritual progress. One
day a certain chela, convinced that his worth was not being duly
evaluated, gave voice to his discontent.

“Master,” he said, “surely I am ready now for the second initiation.”

At this moment the door opened to admit a humble disciple, Brinda
Bhagat. He was a Benares postman.

“Brinda, sit by me here.” The great guru smiled at him affectionately.
“Tell me, are you ready for the second technique of KRIYA?”

The little postman folded his hands in supplication. “Gurudeva,” he
said in alarm, “no more initiations, please! How can I assimilate
any higher teachings? I have come today to ask your blessings,
because the first divine KRIYA has filled me with such intoxication
that I cannot deliver my letters!”

“Already Brinda swims in the sea of Spirit.” At these words from
Lahiri Mahasaya, his other disciple hung his head.

“Master,” he said, “I see I have been a poor workman, finding fault
with my tools.”

The postman, who was an uneducated man, later developed his insight
through KRIYA to such an extent that scholars occasionally sought
his interpretation on involved scriptural points. Innocent alike of
sin and syntax, little Brinda won renown in the domain of learned
pundits.

Besides the numerous Benares disciples of Lahiri Mahasaya, hundreds
came to him from distant parts of India. He himself traveled to Bengal
on several occasions, visiting at the homes of the fathers-in-law
of his two sons. Thus blessed by his presence, Bengal became
honeycombed with small KRIYA groups. Particularly in the districts
of Krishnagar and Bishnupur, many silent devotees to this day have
kept the invisible current of spiritual meditation flowing.

Among many saints who received KRIYA from Lahiri Mahasaya may be
mentioned the illustrious Swami Vhaskarananda Saraswati of Benares,
and the Deogarh ascetic of high stature, Balananda Brahmachari.
For a time Lahiri Mahasaya served as private tutor to the son of
Maharaja Iswari Narayan Sinha Bahadur of Benares. Recognizing the
master’s spiritual attainment, the maharaja, as well as his son,
sought KRIYA initiation, as did the Maharaja Jotindra Mohan Thakur.

A number of Lahiri Mahasaya’s disciples with influential worldly
position were desirous of expanding the KRIYA circle by publicity.
The guru refused his permission. One chela, the royal physician
to the Lord of Benares, started an organized effort to spread the
master’s name as “Kashi Baba” (Exalted One of Benares). {FN35-16}
Again the guru forbade it.

“Let the fragrance of the KRIYA flower be wafted naturally, without
any display,” he said. “Its seeds will take root in the soil of
spiritually fertile hearts.”

Although the great master did not adopt the system of preaching
through the modern medium of an organization, or through the
printing press, he knew that the power of his message would rise
like a resistless flood, inundating by its own force the banks of
human minds. The changed and purified lives of devotees were the
simple guarantees of the deathless vitality of KRIYA.

In 1886, twenty-five years after his Ranikhet initiation, Lahiri
Mahasaya was retired on a pension. {FN35-17} With his availability
in the daytime, disciples sought him out in ever-increasing numbers.
The great guru now sat in silence most of the time, locked in the
tranquil lotus posture. He seldom left his little parlor, even
for a walk or to visit other parts of the house. A quiet stream of
chelas arrived, almost ceaselessly, for a DARSHAN (holy sight) of
the guru.

To the awe of all beholders, Lahiri Mahasaya’s habitual physiological
state exhibited the superhuman features of breathlessness, sleeplessness,
cessation of pulse and heartbeat, calm eyes unblinking for hours,
and a profound aura of peace. No visitors departed without upliftment
of spirit; all knew they had received the silent blessing of a true
man of God.

The master now permitted his disciple, Panchanon Bhattacharya, to
open an “Arya Mission Institution” in Calcutta. Here the saintly
disciple spread the message of KRIYA YOGA, and prepared for public
benefit certain yogic herbal {FN35-18} medicines.

In accordance with ancient custom, the master gave to people in
general a NEEM {FN35-19} oil for the cure of various diseases. When
the guru requested a disciple to distil the oil, he could easily
accomplish the task. If anyone else tried, he would encounter strange
difficulties, finding that the medicinal oil had almost evaporated
after going through the required distilling processes. Evidently
the master’s blessing was a necessary ingredient.

[Illustration:—lmwriting.jpg]

Lahiri Mahasaya’s handwriting and signature, in Bengali script,
are shown above. The lines occur in a letter to a chela; the great
master interprets a Sanskrit verse as follows: “He who has attained
a state of calmness wherein his eyelids do not blink, has achieved
SAMBHABI MUDRA.”

(SIGNED) “SRI SHYAMA CHARAN DEVA SHARMAN”

The Arya Mission Institution undertook the publication of many
of the guru’s scriptural commentaries. Like Jesus and other great
prophets, Lahiri Mahasaya himself wrote no books, but his penetrating
interpretations were recorded and arranged by various disciples.
Some of these voluntary amanuenses were more discerning than others
in correctly conveying the profound insight of the guru; yet, on
the whole, their efforts were successful. Through their zeal, the
world possesses unparalleled commentaries by Lahiri Mahasaya on
twenty-six ancient scriptures.

Sri Ananda Mohan Lahiri, a grandson of the master, has written an
interesting booklet on KRIYA. “The text of the BHAGAVAD GITA is a
part of the great epic, the MAHABHARATA, which possesses several
knot-points (VYAS-KUTAS),” Sri Ananda wrote. “Keep those knot-points
unquestioned, and we find nothing but mythical stories of a peculiar
and easily-misunderstood type. Keep those knot-points unexplained,
and we have lost a science which the East has preserved with
superhuman patience after a quest of thousands of years of experiment.
{FN35-20} It was the commentaries of Lahiri Mahasaya which brought
to light, clear of allegories, the very science of religion that
had been so cleverly put out of sight in the riddle of scriptural
letters and imagery. No longer a mere unintelligible jugglery of
words, the otherwise unmeaning formulas of Vedic worship have been
proved by the master to be full of scientific significance. . . .

“We know that man is usually helpless against the insurgent sway
of evil passions, but these are rendered powerless and man finds no
motive in their indulgence when there dawns on him a consciousness
of superior and lasting bliss through KRIYA. Here the give-up, the
negation of the lower passions, synchronizes with a take-up, the
assertion of a beatitude. Without such a course, hundreds of moral
maxims which run in mere negatives are useless to us.

“Our eagerness for worldly activity kills in us the sense of
spiritual awe. We cannot comprehend the Great Life behind all names
and forms, just because science brings home to us how we can use
the powers of nature; this familiarity has bred a contempt for her
ultimate secrets.  Our relation with nature is one of practical
business. We tease her, so to speak, to know how she can be used
to serve our purposes; we make use of her energies, whose Source
yet remains unknown. In science our relation with nature is one
that exists between a man and his servant, or in a philosophical
sense she is like a captive in the witness box. We cross-examine
her, challenge her, and minutely weigh her evidence in human scales
which cannot measure her hidden values.  On the other hand, when
the self is in communion with a higher power, nature automatically
obeys, without stress or strain, the will of man.  This effortless
command over nature is called ‘miraculous’ by the uncomprehending
materialist.

“The life of Lahiri Mahasaya set an example which changed the
erroneous notion that yoga is a mysterious practice. Every man may
find a way through KRIYA to understand his proper relation with
nature, and to feel spiritual reverence for all phenomena, whether
mystical or of everyday occurrence, in spite of the matter-of-factness
of physical science. {FN35-21} We must bear in mind that what was
mystical a thousand years ago is no longer so, and what is mysterious
now may become lawfully intelligible a hundred years hence. It is the
Infinite, the Ocean of Power, that is at the back of all manifestations.

“The law of KRIYA YOGA is eternal. It is true like mathematics;
like the simple rules of addition and subtraction, the law of KRIYA
can never be destroyed. Burn to ashes all the books on mathematics,
the logically-minded will always rediscover such truths; destroy
all the sacred books on yoga, its fundamental laws will come out
whenever there appears a true yogi who comprises within himself
pure devotion and consequently pure knowledge.”

Just as Babaji is among the greatest of avatars, a MAHAVATAR, and
Sri Yukteswar a JNANAVATAR or Incarnation of Wisdom, so Lahiri
Mahasaya may justly be called YOGAVATAR, or Incarnation of Yoga.
By the standards of both qualitative and quantitative good, he
elevated the spiritual level of society. In his power to raise his
close disciples to Christlike stature and in his wide dissemination
of truth among the masses, Lahiri Mahasaya ranks among the saviors
of mankind.

His uniqueness as a prophet lies in his practical stress on
a definite method, KRIYA, opening for the first time the doors of
yoga freedom to all men. Apart from the miracles of his own life,
surely the YOGAVATAR reached the zenith of all wonders in reducing
the ancient complexities of yoga to an effective simplicity not
beyond the ordinary grasp.

In reference to miracles, Lahiri Mahasaya often said, “The operation
of subtle laws which are unknown to people in general should not
be publicly discussed or published without due discrimination.”
If in these pages I have appeared to flout his cautionary words,
it is because he has given me an inward reassurance. Also, in
recording the lives of Babaji, Lahiri Mahasaya, and Sri Yukteswar,
I have thought it advisable to omit many true miraculous stories,
which could hardly have been included without writing, also, an
explanatory volume of abstruse philosophy.

New hope for new men! “Divine union,” the YOGAVATAR proclaimed, “is
possible through self-effort, and is not dependent on theological
beliefs or on the arbitrary will of a Cosmic Dictator.”

Through use of the KRIYA key, persons who cannot bring themselves
to believe in the divinity of any man will behold at last the full
divinity of their own selves.

{FN35-1} MATTHEW 3:15.

{FN35-2} Many Biblical passages reveal that the law of reincarnation
was understood and accepted. Reincarnational cycles are a more
reasonable explanation for the different states of evolution in
which mankind is found, than the common Western theory which assumes
that something (consciousness of egoity) came out of nothing, existed
with varying degrees of lustihood for thirty or ninety years, and
then returned to the original void. The inconceivable nature of
such a void is a problem to delight the heart of a medieval Schoolman.

{FN35-3} MALACHI 4:5.

{FN35-4} “Before him,” i.e., “before the Lord.”

{FN35-5} LUKE 1:13-17.

{FN35-6} MATTHEW 17:12-13.

{FN35-7} MATTHEW 11:13-14.

{FN35-8} JOHN 1:21.

{FN35-9} II KINGS 2:9-14.

{FN35-10} MATTHEW 17:3.

{FN35-11} MATTHEW 27:46-49.

{FN35-12} “How many sorts of death are in our bodies! Nothing is
therein but death.”-MARTIN LUTHER, IN “TABLE-TALK.”

{FN35-13} The chief prayer of the Mohammedans, usually repeated
four or five times daily.

{FN35-14} “Seek truth in meditation, not in moldy books. Look in
the sky to find the moon, not in the pond.”-PERSIAN PROVERB.

{FN35-15} As KRIYA YOGA is capable of many subdivisions, Lahiri
Mahasaya wisely sifted out four steps which he discerned to be
those which contained the essential marrow, and which were of the
highest value in actual practice.

{FN35-16} Other titles bestowed on Lahiri Mahasaya by his disciples
were YOGIBAR (greatest of yogis), YOGIRAJ (king of yogis), and MUNIBAR
(greatest of saints), to which I have added YOGAVATAR (incarnation
of yoga).

{FN35-17} He had given, altogether, thirty-five years of service
in one department of the government.

{FN35-18} Vast herbal knowledge is found in ancient Sanskrit treatises.
Himalayan herbs were employed in a rejuvenation treatment which
aroused the attention of the world in 1938 when the method was
used on Pundit Madan Mohan Malaviya, 77-year-old Vice-Chancellor
of Benares Hindu University. To a remarkable extent, the noted
scholar regained in 45 days his health, strength, memory, normal
eyesight; indications of a third set of teeth appeared, while all
wrinkles vanished. The herbal treatment, known as KAYA KALPA, is
one of 80 rejuvenation methods outlined in Hindu AYURVEDA or medical
science. Pundit Malaviya underwent the treatment at the hands of
Sri Kalpacharya Swami Beshundasji, who claims 1766 as his birth
year. He possesses documents proving him to be more than 100 years
old; ASSOCIATED PRESS reporters remarked that he looked about 40.

Ancient Hindu treatises divided medical science into 8 branches:
SALYA (surgery); SALAKYA (diseases above the neck); KAYACHIKITSA
(medicine proper); BHUTAVIDYA (mental diseases); KAUMARA (care
of infancy); AGADA (toxicology); RASAYANA (longevity); VAGIKARANA
(tonics). Vedic physicians used delicate surgical instruments,
employed plastic surgery, understood medical methods to counteract
the effects of poison gas, performed Caesarean sections and brain
operations, were skilled in dynamization of drugs. Hippocrates,
famous physician of the 5th century B.C., borrowed much of his
materia medica from Hindu sources.

{FN35-19} The East Indian margosa tree. Its medicinal values have
now become recognized in the West, where the bitter NEEM bark is
used as a tonic, and the oil from seeds and fruit has been found
of utmost worth in the treatment of leprosy and other diseases.

{FN35-20} “A number of seals recently excavated from archaeological
sites of the Indus valley, datable in the third millennium B.C.,
show figures seated in meditative postures now used in the system
of Yoga, and warrant the inference that even at that time some of
the rudiments of Yoga were already known. We may not unreasonably
draw the conclusion that systematic introspection with the aid of
studied methods has been practiced in India for five thousand years.
. . .  India has developed certain valuable religious attitudes of
mind and ethical notions which are unique, at least in the wideness
of their application to life. One of these has been a tolerance in
questions of intellectual belief-doctrine-that is amazing to the
West, where for many centuries heresy-hunting was common, and bloody
wars between nations over sectarian rivalries were frequent.”-Extracts
from an article by Professor W. Norman Brown in the May, 1939
issue of the BULLETIN of the American Council of Learned Societies,
Washington, D.C.

{FN35-21} One thinks here of Carlyle’s observation in SARTOR RESARTUS:
“The man who cannot wonder, who does not habitually wonder (and
worship), were he president of innumerable Royal Societies and
carried . . . the epitome of all laboratories and observatories,
with their results, in his single head,-is but a pair of spectacles
behind which there is no eye.”




CHAPTER: 36

BABAJI’S INTEREST IN THE WEST


“Master, did you ever meet Babaji?”

It was a calm summer night in Serampore; the large stars of the
tropics gleamed over our heads as I sat by Sri Yukteswar’s side on
the second-story balcony of the hermitage.

“Yes.” Master smiled at my direct question; his eyes lit with
reverence. “Three times I have been blessed by the sight of the
deathless guru. Our first meeting was in Allahabad at a KUMBHA
MELA.”

The religious fairs held in India since time immemorial are known
as KUMBHA MELAS; they have kept spiritual goals in constant sight
of the multitude. Devout Hindus gather by the millions every six
years to meet thousands of sadhus, yogis, swamis, and ascetics of
all kinds.  Many are hermits who never leave their secluded haunts
except to attend the MELAS and bestow their blessings on worldly
men and women.

“I was not a swami at the time I met Babaji,” Sri Yukteswar went on.
“But I had already received KRIYA initiation from Lahiri Mahasaya.
He encouraged me to attend the MELA which was convening in January,
1894 at Allahabad. It was my first experience of a KUMBHA; I felt
slightly dazed by the clamor and surge of the crowd. In my searching
gazes around I saw no illumined face of a master. Passing a bridge
on the bank of the Ganges, I noticed an acquaintance standing
near-by, his begging bowl extended.

“‘Oh, this fair is nothing but a chaos of noise and beggars,’
I thought in disillusionment. ‘I wonder if Western scientists,
patiently enlarging the realms of knowledge for the practical good
of mankind, are not more pleasing to God than these idlers who
profess religion but concentrate on alms.’

“My smouldering reflections on social reform were interrupted by
the voice of a tall sannyasi who halted before me.

“‘Sir,’ he said, ‘a saint is calling you.’

“‘Who is he?’

“‘Come and see for yourself.’

“Hesitantly following this laconic advice, I soon found myself
near a tree whose branches were sheltering a guru with an attractive
group of disciples. The master, a bright unusual figure, with
sparkling dark eyes, rose at my approach and embraced me.

“‘Welcome, Swamiji,’ he said affectionately.

“‘Sir,’ I replied emphatically, ‘I am NOT a swami.’

“‘Those on whom I am divinely directed to bestow the title
of “swami” never cast it off.’ The saint addressed me simply, but
deep conviction of truth rang in his words; I was engulfed in an
instant wave of spiritual blessing. Smiling at my sudden elevation
into the ancient monastic order, {FN36-1} I bowed at the feet of
the obviously great and angelic being in human form who had thus
honored me.

“Babaji-for it was indeed he-motioned me to a seat near him under
the tree. He was strong and young, and looked like Lahiri Mahasaya;
yet the resemblance did not strike me, even though I had often
heard of the extraordinary similarities in the appearance of the
two masters.  Babaji possesses a power by which he can prevent any
specific thought from arising in a person’s mind. Evidently the
great guru wished me to be perfectly natural in his presence, not
overawed by knowledge of his identity.

“‘What do you think of the KUMBHA MELA?’

“‘I was greatly disappointed, sir.’ I added hastily, ‘Up until the
time I met you. Somehow saints and this commotion don’t seem to
belong together.’

“‘Child,’ the master said, though apparently I was nearly twice
his own age, ‘for the faults of the many, judge not the whole.
Everything on earth is of mixed character, like a mingling of sand
and sugar. Be like the wise ant which seizes only the sugar, and
leaves the sand untouched. Though many sadhus here still wander in
delusion, yet the MELA is blessed by a few men of God-realization.’

“In view of my own meeting with this exalted master, I quickly
agreed with his observation.

“‘Sir,’ I commented, ‘I have been thinking of the scientific
men of the West, greater by far in intelligence than most people
congregated here, living in distant Europe and America, professing
different creeds, and ignorant of the real values of such MELAS
as the present one. They are the men who could benefit greatly by
meetings with India’s masters. But, although high in intellectual
attainments, many Westerners are wedded to rank materialism. Others,
famous in science and philosophy, do not recognize the essential
unity in religion.  Their creeds serve as insurmountable barriers
that threaten to separate them from us forever.’

“‘I saw that you are interested in the West, as well as the East.’
Babaji’s face beamed with approval. ‘I felt the pangs of your heart,
broad enough for all men, whether Oriental or Occidental. That is
why I summoned you here.

“‘East and West must establish a golden middle path of activity
and spirituality combined,’ he continued. ‘India has much to learn
from the West in material development; in return, India can teach
the universal methods by which the West will be able to base its
religious beliefs on the unshakable foundations of yogic science.

“‘You, Swamiji, have a part to play in the coming harmonious exchange
between Orient and Occident. Some years hence I shall send you
a disciple whom you can train for yoga dissemination in the West.
The vibrations there of many spiritually seeking souls come floodlike
to me. I perceive potential saints in America and Europe, waiting
to be awakened.’”

At this point in his story, Sri Yukteswar turned his gaze fully on
mine.

“My son,” he said, smiling in the moonlight, “you are the disciple
that, years ago, Babaji promised to send me.”

I was happy to learn that Babaji had directed my steps to Sri
Yukteswar, yet it was hard for me to visualize myself in the remote
West, away from my beloved guru and the simple hermitage peace.

“Babaji then spoke of the BHAGAVAD GITA,” Sri Yukteswar went on.
“To my astonishment, he indicated by a few words of praise that he
was aware of the fact that I had written interpretations on various
GITA chapters.

“‘At my request, Swamiji, please undertake another task,’ the great
master said. ‘Will you not write a short book on the underlying
basic unity between the Christian and Hindu scriptures? Show by
parallel references that the inspired sons of God have spoken the
same truths, now obscured by men’s sectarian differences.’

“‘Maharaj,’ {FN36-2} I answered diffidently, ‘what a command! Shall
I be able to fulfill it?’

“Babaji laughed softly. ‘My son, why do you doubt?’ he said
reassuringly. ‘Indeed, Whose work is all this, and Who is the
Doer of all actions? Whatever the Lord has made me say is bound to
materialize as truth.’

“I deemed myself empowered by the blessings of the saint, and agreed
to write the book. Feeling reluctantly that the parting-hour had
arrived, I rose from my leafy seat.

“‘Do you know Lahiri?’ {FN36-3} the master inquired. ‘He is a
great soul, isn’t he? Tell him of our meeting.’ He then gave me a
message for Lahiri Mahasaya.

“After I had bowed humbly in farewell, the saint smiled benignly.
‘When your book is finished, I shall pay you a visit,’ he promised.
‘Good-by for the present.’

“I left Allahabad the following day and entrained for Benares.
Reaching my guru’s home, I poured out the story of the wonderful
saint at the KUMBHA MELA.

“‘Oh, didn’t you recognize him?’ Lahiri Mahasaya’s eyes were dancing
with laughter. ‘I see you couldn’t, for he prevented you. He is my
incomparable guru, the celestial Babaji!’

“‘Babaji!’ I repeated, awestruck. ‘The Yogi-Christ Babaji! The
invisible-visible savior Babaji! Oh, if I could just recall the
past and be once more in his presence, to show my devotion at his
lotus feet!’

“‘Never mind,’ Lahiri Mahasaya said consolingly. ‘He has promised
to see you again.’

“‘Gurudeva, the divine master asked me to give you a message. “Tell
Lahiri,” he said, “that the stored-up power for this life now runs
low; it is nearly finished.”’

“At my utterance of these enigmatic words, Lahiri Mahasaya’s figure
trembled as though touched by a lightning current. In an instant
everything about him fell silent; his smiling countenance turned
incredibly stern. Like a wooden statue, somber and immovable in
its seat, his body became colorless. I was alarmed and bewildered.
Never in my life had I seen this joyous soul manifest such awful
gravity.  The other disciples present stared apprehensively.

“Three hours passed in utter silence. Then Lahiri Mahasaya resumed
his natural, cheerful demeanor, and spoke affectionately to each
of the chelas. Everyone sighed in relief.

“I realized by my master’s reaction that Babaji’s message had been
an unmistakable signal by which Lahiri Mahasaya understood that his
body would soon be untenanted. His awesome silence proved that
my guru had instantly controlled his being, cut his last cord
of attachment to the material world, and fled to his ever-living
identity in Spirit.  Babaji’s remark had been his way of saying:
‘I shall be ever with you.’

“Though Babaji and Lahiri Mahasaya were omniscient, and had
no need of communicating with each other through me or any other
intermediary, the great ones often condescend to play a part in the
human drama.  Occasionally they transmit their prophecies through
messengers in an ordinary way, that the final fulfillment of their
words may infuse greater divine faith in a wide circle of men who
later learn the story.

“I soon left Benares, and set to work in Serampore on the scriptural
writings requested by Babaji,” Sri Yukteswar continued. “No sooner
had I begun my task than I was able to compose a poem dedicated to
the deathless guru. The melodious lines flowed effortlessly from
my pen, though never before had I attempted Sanskrit poetry.

“In the quiet of night I busied myself over a comparison of the
Bible and the scriptures of SANATAN DHARMA. {FN36-4} Quoting the
words of the blessed Lord Jesus, I showed that his teachings were
in essence one with the revelations of the VEDAS. To my relief,
my book was finished in a short time; I realized that this speedy
blessing was due to the grace of my PARAM-GURU-MAHARAJ. {FN36-5}
The chapters first appeared in the SADHUSAMBAD journal; later they
were privately printed as a book by one of my Kidderpore disciples.

“The morning after I had concluded my literary efforts,” Master
continued, “I went to the Rai Ghat here to bathe in the Ganges.
The ghat was deserted; I stood still for awhile, enjoying the sunny
peace.  After a dip in the sparkling waters, I started for home.
The only sound in the silence was that of my Ganges-drenched cloth,
swish-swashing with every step. As I passed beyond the site of the
large banyan tree near the river bank, a strong impulse urged me
to look back. There, under the shade of the banyan, and surrounded
by a few disciples, sat the great Babaji!

“‘Greetings, Swamiji!’ The beautiful voice of the master rang
out to assure me I was not dreaming. ‘I see you have successfully
completed your book. As I promised, I am here to thank you.’

“With a fast-beating heart, I prostrated myself fully at his feet.
‘Param-guruji,’ I said imploringly, ‘will you and your chelas not
honor my near-by home with your presence?’

“The supreme guru smilingly declined. ‘No, child,’ he said, ‘we are
people who like the shelter of trees; this spot is quite comfortable.’

“‘Please tarry awhile, Master.’ I gazed entreatingly at him. ‘I
shall be back at once with some special sweetmeats.’

“When I returned in a few minutes with a dish of delicacies, lo! the
lordly banyan no longer sheltered the celestial troupe. I searched
all around the ghat, but in my heart I knew the little band had
already fled on etheric wings.

“I was deeply hurt. ‘Even if we meet again, I would not care to talk
to him,’ I assured myself. ‘He was unkind to leave me so suddenly.’
This was a wrath of love, of course, and nothing more.

“A few months later I visited Lahiri Mahasaya in Benares. As I
entered his little parlor, my guru smiled in greeting.

“‘Welcome, Yukteswar,’ he said. ‘Did you just meet Babaji at the
threshold of my room?’

“‘Why, no,’ I answered in surprise.

“‘Come here.’ Lahiri Mahasaya touched me gently on the forehead;
at once I beheld, near the door, the form of Babaji, blooming like
a perfect lotus.

“I remembered my old hurt, and did not bow. Lahiri Mahasaya looked
at me in astonishment.

“The divine guru gazed at me with fathomless eyes. ‘You are annoyed
with me.’

“‘Sir, why shouldn’t I be?’ I answered. ‘Out of the air you came
with your magic group, and into the thin air you vanished.’

“‘I told you I would see you, but didn’t say how long I would remain.’
Babaji laughed softly. ‘You were full of excitement. I assure you
that I was fairly extinguished in the ether by the gust of your
restlessness.’

“I was instantly satisfied by this unflattering explanation. I
knelt at his feet; the supreme guru patted me kindly on the shoulder.

“‘Child, you must meditate more,’ he said. ‘Your gaze is not yet
faultless-you could not see me hiding behind the sunlight.’ With
these words in the voice of a celestial flute, Babaji disappeared
into the hidden radiance.

“That was one of my last visits to Benares to see my guru,” Sri
Yukteswar concluded. “Even as Babaji had foretold at the KUMBHA
MELA, the householder-incarnation of Lahiri Mahasaya was drawing
to a close.  During the summer of 1895 his stalwart body developed
a small boil on the back. He protested against lancing; he was working
out in his own flesh the evil karma of some of his disciples. Finally
a few chelas became very insistent; the master replied cryptically:

“‘The body has to find a cause to go; I will be agreeable to whatever
you want to do.’

“A short time later the incomparable guru gave up his body in
Benares.  No longer need I seek him out in his little parlor; I
find every day of my life blessed by his omnipresent guidance.”

Years later, from the lips of Swami Keshabananda, {FN36-6} an
advanced disciple, I heard many wonderful details about the passing
of Lahiri Mahasaya.

“A few days before my guru relinquished his body,” Keshabananda told
me, “he materialized himself before me as I sat in my hermitage at
Hardwar.

“‘Come at once to Benares.’ With these words Lahiri Mahasaya
vanished.

“I entrained immediately for Benares. At my guru’s home I found
many disciples assembled. For hours that day {FN36-7} the master
expounded the GITA; then he addressed us simply.

“‘I am going home.’

“Sobs of anguish broke out like an irresistible torrent.

“‘Be comforted; I shall rise again.’ After this utterance Lahiri
Mahasaya thrice turned his body around in a circle, faced the north
in his lotus posture, and gloriously entered the final MAHA-SAMADHI.
{FN36-8}

“Lahiri Mahasaya’s beautiful body, so dear to the devotees, was
cremated with solemn householder rites at Manikarnika Ghat by the
holy Ganges,” Keshabananda continued. “The following day, at ten
o’clock in the morning, while I was still in Benares, my room was
suffused with a great light. Lo! before me stood the flesh and
blood form of Lahiri Mahasaya! It looked exactly like his old body,
except that it appeared younger and more radiant. My divine guru
spoke to me.

“‘Keshabananda,’ he said, ‘it is I. From the disintegrated atoms
of my cremated body, I have resurrected a remodeled form. My
householder work in the world is done; but I do not leave the earth
entirely.  Henceforth I shall spend some time with Babaji in the
Himalayas, and with Babaji in the cosmos.’

“With a few words of blessing to me, the transcendent master
vanished.  Wondrous inspiration filled my heart; I was uplifted
in Spirit even as were the disciples of Christ and Kabir {FN36-9}
when they had gazed on their living gurus after physical death.

“When I returned to my isolated Hardwar hermitage,” Keshabananda
went on, “I carried with me the sacred ashes of my guru. I know he
has escaped the spatio-temporal cage; the bird of omnipresence is
freed.  Yet it comforted my heart to enshrine his sacred remains.”

Another disciple who was blessed by the sight of his resurrected
guru was the saintly Panchanon Bhattacharya, founder of the Calcutta
Arya Mission Institution. {FN36-10}

I visited Panchanon at his Calcutta home, and listened with delight
to the story of his many years with the master. In conclusion, he
told me of the most marvelous event in his life.

“Here in Calcutta,” Panchanon said, “at ten o’clock of the morning
which followed his cremation, Lahiri Mahasaya appeared before me
in living glory.”

Swami Pranabananda, the “saint with two bodies,” also confided to
me the details of his own supernal experience.

“A few days before Lahiri Mahasaya left his body,” Pranabananda told
me at the time he visited my Ranchi school, “I received a letter
from him, requesting me to come at once to Benares. I was delayed,
however, and could not leave immediately. As I was in the midst
of my travel preparations, about ten o’clock in the morning, I was
suddenly overwhelmed with joy to see the shining figure of my guru.

“‘Why hurry to Benares?’ Lahiri Mahasaya said, smiling. ‘You shall
find me there no longer.’

“As the import of his words dawned on me, I sobbed broken-heartedly,
believing that I was seeing him only in a vision.

“The master approached me comfortingly. ‘Here, touch my flesh,’
he said. ‘I am living, as always. Do not lament; am I not with you
forever?’”

From the lips of these three great disciples, a story of wondrous
truth has emerged: At the morning hour of ten, on the day after
the body of Lahiri Mahasaya had been consigned to the flames, the
resurrected master, in a real but transfigured body, appeared before
three disciples, each one in a different city.

“So when this corruptible shall have put on incorruption, and this
mortal shall have put on immortality, then shall be brought to pass
the saying that is written, Death is swallowed up in victory. O
death, where is thy sting? O grave, where is thy victory?” {FN36-11}

{FN36-1} Sri Yukteswar was later formally initiated into the Swami
Order by the MAHANT (monastery head) of Buddh Gaya.

{FN36-2} “Great King”-a title of respect.

{FN36-3} A guru usually refers to his own disciple simply by his
name, omitting any title. Thus, Babaji said “Lahiri,” not “Lahiri
Mahasaya.”

{FN36-4} Literally, “eternal religion,” the name given to the body
of Vedic teachings. SANATAN DHARMA has come to be called HINDUISM
since the time of the Greeks who designated the people on the banks
of the river Indus as INDOOS, or HINDUS. The word HINDU, properly
speaking, refers only to followers of SANATAN DHARMA or Hinduism.
The term INDIAN applies equally to Hindus and Mohammedans and other
INHABITANTS of the soil of India (and also through the confusing
geographical error of Columbus, to the American Mongoloid aboriginals).

The ancient name for India is ARYAVARTA, literally, “abode of the
Aryans.” The Sanskrit root of ARYA is “worthy, holy, noble.” The
later ethnological misuse of ARYAN to signify not spiritual, but
physical, characteristics, led the great Orientalist, Max Muller,
to say quaintly: “To me an ethnologist who speaks of an Aryan
race, Aryan blood, Aryan eyes and hair, is as great a sinner as a
linguist who speaks of a dolichocephalic dictionary or a brachycephalic
grammar.”

{FN36-5} PARAM-GURU is literally “guru supreme” or “guru beyond,”
signifying a line or succession of teachers. Babaji, the GURU of
Lahiri Mahasaya, was the PARAM-GURU of Sri Yukteswar.

{FN36-6} My visit to Keshabananda’s ashram is described on pp.
405-408.

{FN36-7} September 26, 1895 is the date on which Lahiri Mahasaya left
his body. In a few more days he would have reached his sixty-eighth
birthday.

{FN36-8} Facing the north, and thrice revolving the body, are parts
of a Vedic rite used by masters who know beforehand when the final
hour is about to strike for the physical body. The last meditation,
during which the master merges himself in the Cosmic AUM, is called
the MAHA, or great, SAMADHI.

{FN36-9} Kabir was a great sixteenth-century saint whose large
following included both Hindus and Mohammedans. At the time of his
death, the disciples quarreled over the manner of conducting the
funeral ceremonies. The exasperated master rose from his final sleep,
and gave his instructions. “Half of my remains shall be buried by
the Moslem rites;” he said, “let the other half be cremated with
a Hindu sacrament.” He then vanished. When the disciples opened
the coffin which had contained his body, nothing was found but a
dazzling array of gold-colored champak flowers. Half of these were
obediently buried by the Moslems, who revere his shrine to this
day.

In his youth Kabir was approached by two disciples who wanted minute
intellectual guidance along the mystic path. The master responded
simply:

“Path presupposes distance;
If He be near, no path needest thou at all.
Verily it maketh me smile
To hear of a fish in water athirst!”

{FN36-10} Panchanon established, in a seventeen-acre garden
at Deogarh in Bihar, a temple containing a stone statue of Lahiri
Mahasaya.  Another statue of the great master has been set by
disciples in the little parlor of his Benares home.

{FN36-11} I CORINTHIANS 15:54-55.




CHAPTER: 37

I GO TO AMERICA


“America! Surely these people are Americans!” This was my thought
as a panoramic vision of Western faces passed before my inward
view.

Immersed in meditation, I was sitting behind some dusty boxes in
the storeroom of the Ranchi school. A private spot was difficult
to find during those busy years with the youngsters!

The vision continued; a vast multitude, {FN37-1} gazing at me
intently, swept actorlike across the stage of consciousness.

The storeroom door opened; as usual, one of the young lads had
discovered my hiding place.

“Come here, Bimal,” I cried gaily. “I have news for you: the Lord
is calling me to America!”

“To America?” The boy echoed my words in a tone that implied I had
said “to the moon.”

“Yes! I am going forth to discover America, like Columbus. He
thought he had found India; surely there is a karmic link between
those two lands!”

Bimal scampered away; soon the whole school was informed by the
two-legged newspaper. {FN37-2} I summoned the bewildered faculty
and gave the school into its charge.

“I know you will keep Lahiri Mahasaya’s yoga ideals of education ever
to the fore,” I said. “I shall write you frequently; God willing,
someday I shall be back.”

Tears stood in my eyes as I cast a last look at the little boys
and the sunny acres of Ranchi. A definite epoch in my life had now
closed, I knew; henceforth I would dwell in far lands. I entrained
for Calcutta a few hours after my vision. The following day I
received an invitation to serve as the delegate from India to an
International Congress of Religious Liberals in America. It was
to convene that year in Boston, under the auspices of the American
Unitarian Association.

My head in a whirl, I sought out Sri Yukteswar in Serampore.

“Guruji, I have just been invited to address a religious congress
in America. Shall I go?”

“All doors are open for you,” Master replied simply. “It is now or
never.”

“But, sir,” I said in dismay, “what do I know about public speaking?
Seldom have I given a lecture, and never in English.”

“English or no English, your words on yoga shall be heard in the
West.”

I laughed. “Well, dear guruji, I hardly think the Americans will
learn Bengali! Please bless me with a push over the hurdles of the
English language.” {FN37-3}

When I broke the news of my plans to Father, he was utterly taken
aback. To him America seemed incredibly remote; he feared he might
never see me again.

“How can you go?” he asked sternly. “Who will finance you?” As he
had affectionately borne the expenses of my education and whole
life, he doubtless hoped that his question would bring my project
to an embarrassing halt.

“The Lord will surely finance me.” As I made this reply, I thought
of the similar one I had given long ago to my brother Ananta in
Agra.  Without very much guile, I added, “Father, perhaps God will
put it into your mind to help me.”

“No, never!” He glanced at me piteously.

I was astounded, therefore, when Father handed me, the following
day, a check made out for a large amount.

“I give you this money,” he said, “not in my capacity as a father,
but as a faithful disciple of Lahiri Mahasaya. Go then to that far
Western land; spread there the creedless teachings of KRIYA YOGA.”

I was immensely touched at the selfless spirit in which Father
had been able to quickly put aside his personal desires. The just
realization had come to him during the preceding night that no
ordinary desire for foreign travel was motivating my voyage.

“Perhaps we shall not meet again in this life.” Father, who was
sixty-seven at this time, spoke sadly.

An intuitive conviction prompted me to reply, “Surely the Lord will
bring us together once more.”

As I went about my preparations to leave Master and my native
land for the unknown shores of America, I experienced not a little
trepidation.  I had heard many stories about the materialistic
Western atmosphere, one very different from the spiritual background
of India, pervaded with the centuried aura of saints. “An Oriental
teacher who will dare the Western airs,” I thought, “must be hardy
beyond the trials of any Himalayan cold!”

One early morning I began to pray, with an adamant determination
to continue, to even die praying, until I heard the voice of God.
I wanted His blessing and assurance that I would not lose myself
in the fogs of modern utilitarianism. My heart was set to go to
America, but even more strongly was it resolved to hear the solace
of divine permission.

I prayed and prayed, muffling my sobs. No answer came. My silent
petition increased in excruciating crescendo until, at noon, I had
reached a zenith; my brain could no longer withstand the pressure
of my agonies. If I cried once more with an increased depth of my
inner passion, I felt as though my brain would split. At that moment
there came a knock outside the vestibule adjoining the Gurpar Road
room in which I was sitting. Opening the door, I saw a young man
in the scanty garb of a renunciate. He came in, closed the door
behind him and, refusing my request to sit down, indicated with a
gesture that he wished to talk to me while standing.

“He must be Babaji!” I thought, dazed, because the man before me
had the features of a younger Lahiri Mahasaya.

He answered my thought. “Yes, I am Babaji.” He spoke melodiously
in Hindi. “Our Heavenly Father has heard your prayer. He commands
me to tell you: Follow the behests of your guru and go to America.
Fear not; you will be protected.”

After a vibrant pause, Babaji addressed me again. “You are the one
I have chosen to spread the message of KRIYA YOGA in the West. Long
ago I met your guru Yukteswar at a KUMBHA MELA; I told him then I
would send you to him for training.”

I was speechless, choked with devotional awe at his presence, and
deeply touched to hear from his own lips that he had guided me
to Sri Yukteswar. I lay prostrate before the deathless guru. He
graciously lifted me from the floor. Telling me many things about
my life, he then gave me some personal instruction, and uttered a
few secret prophecies.

“KRIYA YOGA, the scientific technique of God-realization,” he finally
said with solemnity, “will ultimately spread in all lands, and aid
in harmonizing the nations through man’s personal, transcendental
perception of the Infinite Father.”

With a gaze of majestic power, the master electrified me by a
glimpse of his cosmic consciousness. In a short while he started
toward the door.

“Do not try to follow me,” he said. “You will not be able to do
so.”

“Please, Babaji, don’t go away!” I cried repeatedly. “Take me with
you!”

Looking back, he replied, “Not now. Some other time.”

Overcome by emotion, I disregarded his warning. As I tried to pursue
him, I discovered that my feet were firmly rooted to the floor.
From the door, Babaji gave me a last affectionate glance. He raised
his hand by way of benediction and walked away, my eyes fixed on
him longingly.

After a few minutes my feet were free. I sat down and went into a
deep meditation, unceasingly thanking God not only for answering my
prayer but for blessing me by a meeting with Babaji. My whole body
seemed sanctified through the touch of the ancient, ever-youthful
master.  Long had it been my burning desire to behold him.

Until now, I have never recounted to anyone this story of my meeting
with Babaji. Holding it as the most sacred of my human experiences,
I have hidden it in my heart. But the thought occurred to me that
readers of this autobiography may be more inclined to believe in
the reality of the secluded Babaji and his world interests if I
relate that I saw him with my own eyes. I have helped an artist to
draw a true picture of the great Yogi-Christ of modern India; it
appears in this book.

The eve of my departure for the United States found me in Sri
Yukteswar’s holy presence.

“Forget you were born a Hindu, and don’t be an American. Take the
best of them both,” Master said in his calm way of wisdom. “Be your
true self, a child of God. Seek and incorporate into your being
the best qualities of all your brothers, scattered over the earth
in various races.”

Then he blessed me: “All those who come to you with faith, seeking
God, will be helped. As you look at them, the spiritual current
emanating from your eyes will enter into their brains and change
their material habits, making them more God-conscious.”

He went on, “Your lot to attract sincere souls is very good.
Everywhere you go, even in a wilderness, you will find friends.”

Both of his blessings have been amply demonstrated. I came alone
to America, into a wilderness without a single friend, but there
I found thousands ready to receive the time-tested soul-teachings.

I left India in August, 1920, on THE CITY OF SPARTA, the first
passenger boat sailing for America after the close of World War
I. I had been able to book passage only after the removal, in ways
fairly miraculous, of many “red-tape” difficulties concerned with
the granting of my passport.

During the two-months’ voyage a fellow passenger found out that I
was the Indian delegate to the Boston congress.

“Swami Yogananda,” he said, with the first of many quaint
pronunciations by which I was later to hear my name spoken by the
Americans, “please favor the passengers with a lecture next Thursday
night. I think we would all benefit by a talk on ‘The Battle of
Life and How to Fight It.’”

Alas! I had to fight the battle of my own life, I discovered on
Wednesday. Desperately trying to organize my ideas into a lecture
in English, I finally abandoned all preparations; my thoughts, like
a wild colt eyeing a saddle, refused any cooperation with the laws
of English grammar. Fully trusting in Master’s past assurances,
however, I appeared before my Thursday audience in the saloon of
the steamer.  No eloquence rose to my lips; speechlessly I stood
before the assemblage. After an endurance contest lasting ten
minutes, the audience realized my predicament and began to laugh.

[Illustration: I stand on the dais before one of my classes
in America.  This class of a thousand yoga students was held in
Washington, D.C.—see dc.jpg]

The situation was not funny to me at the moment; indignantly I sent
a silent prayer to Master.

“You CAN! Speak!” His voice sounded instantly within my consciousness.

My thoughts fell at once into a friendly relation with the English
language. Forty-five minutes later the audience was still attentive.
The talk won me a number of invitations to lecture later before
various groups in America.

I never could remember, afterward, a word that I had spoken. By
discreet inquiry I learned from a number of passengers: “You gave
an inspiring lecture in stirring and correct English.” At this
delightful news I humbly thanked my guru for his timely help,
realizing anew that he was ever with me, setting at naught all
barriers of time and space.

Once in awhile, during the remainder of the ocean trip, I experienced
a few apprehensive twinges about the coming English-lecture ordeal
at the Boston congress.

“Lord,” I prayed, “please let my inspiration be Thyself, and not
again the laughter-bombs of the audience!”

THE CITY OF SPARTA docked near Boston in late September. On the
sixth of October I addressed the congress with my maiden speech in
America.  It was well received; I sighed in relief. The magnanimous
secretary of the American Unitarian Association wrote the following
comment in a published account {FN37-4} of the congress proceedings:

“Swami Yogananda, delegate from the Brahmacharya Ashram of Ranchi,
India, brought the greetings of his Association to the Congress.
In fluent English and a forcible delivery he gave an address of
a philosophical character on ‘The Science of Religion,’ which has
been printed in pamphlet form for a wider distribution. Religion,
he maintained, is universal and it is one. We cannot possibly
universalize particular customs and convictions, but the common
element in religion can be universalized, and we can ask all alike
to follow and obey it.”

Due to Father’s generous check, I was able to remain in America
after the congress was over. Four happy years were spent in humble
circumstances in Boston. I gave public lectures, taught classes,
and wrote a book of poems, SONGS OF THE SOUL, with a preface by
Dr.  Frederick B. Robinson, president of the College of the City
of New York. {FN37-5}

Starting a transcontinental tour in the summer of 1924, I spoke
before thousands in the principal cities, ending my western trip
with a vacation in the beautiful Alaskan north.

With the help of large-hearted students, by the end of 1925 I had
established an American headquarters on the Mount Washington Estates
in Los Angeles. The building is the one I had seen years before in
my vision at Kashmir. I hastened to send Sri Yukteswar pictures of
these distant American activities. He replied with a postcard in
Bengali, which I here translate:

11th August, 1926

Child of my heart, O Yogananda!

Seeing the photos of your school and students, what joy comes in
my life I cannot express in words. I am melting in joy to see your
yoga students of different cities. Beholding your methods in chant
affirmations, healing vibrations, and divine healing prayers, I
cannot refrain from thanking you from my heart. Seeing the gate,
the winding hilly way upward, and the beautiful scenery spread out
beneath the Mount Washington Estates, I yearn to behold it all with
my own eyes.

Everything here is going on well. Through the grace of God, may
you ever be in bliss.

SRI YUKTESWAR GIRI

Years sped by. I lectured in every part of my new land, and
addressed hundreds of clubs, colleges, churches, and groups of
every denomination. Tens of thousands of Americans received yoga
initiation.  To them all I dedicated a new book of prayer thoughts
in 1929-WHISPERS FROM ETERNITY, with a preface by Amelita Galli-Curci.
{FN37-6} I give here, from the book, a poem entitled “God! God!
God!”, composed one night as I stood on a lecture platform:

  From the depths of slumber,
  As I ascend the spiral stairway of wakefulness,
  I whisper:
  God! God! God!

  Thou art the food, and when I break my fast
  Of nightly separation from Thee,
  I taste Thee, and mentally say:
  God! God! God!

  No matter where I go, the spotlight of my mind
  Ever keeps turning on Thee;
  And in the battle din of activity
  My silent war cry is ever: God! God! God!

  When boisterous storms of trials shriek,
  And when worries howl at me,
  I drown their clamor, loudly chanting:
  God! God! God!

  When my mind weaves dreams
  With threads of memories,
  Then on that magic cloth I find embossed:
  God! God! God!

  Every night, in time of deepest sleep,
  My peace dreams and calls, Joy! Joy! Joy!
  And my joy comes singing evermore:
  God! God! God!

  In waking, eating, working, dreaming, sleeping,
  Serving, meditating, chanting, divinely loving,
  My soul constantly hums, unheard by any:
  God! God! God!

Sometimes-usually on the first of the month when the bills rolled
in for upkeep of the Mount Washington and other Self-Realization
Fellowship centers!-I thought longingly of the simple peace of
India.  But daily I saw a widening understanding between West and
East; my soul rejoiced.

I have found the great heart of America expressed in the wondrous
lines by Emma Lazarus, carved at the base of the Statue of Liberty,
the “Mother of Exiles”:

                       From her beacon-hand
  Glows world-wide welcome; her mild eyes command
  The air-bridged harbor that twin cities frame.
  “Keep, ancient lands, your storied pomp!” cries she
  With silent lips. “Give me your tired, your poor,
  Your huddled masses yearning to breathe free,
  The wretched refuse of your teeming shore.
  Send these, the homeless, tempest-tost to me,
  I lift my lamp beside the golden door.

{FN37-1} Many of those faces I have since seen in the West, and
instantly recognized..

{FN37-2} Swami Premananda, now the leader of the Self-Realization
Church of All Religions in Washington, D.C., was one of the students
at the Ranchi school at the time I left there for America. (He was
then Brahmachari Jotin.)

{FN37-3} Sri Yukteswar and I ordinarily conversed in Bengali.

{FN37-4} NEW PILGRIMAGES OF THE SPIRIT (Boston: Beacon Press, 1921).

{FN37-5} Dr. and Mrs. Robinson visited India in 1939, and were
honored guests at the Ranchi school.

{FN37-6} Mme. Galli-Curci and her husband, Homer Samuels,
the pianist, have been Kriya Yoga students for twenty years. The
inspiring story of the famous prima donna’s years of music has been
recently published (GALLI-CURCI’S LIFE OF SONG, by C. E. LeMassena,
Paebar Co., New York, 1945).




CHAPTER: 38

LUTHER BURBANK—A SAINT AMIDST THE ROSES


“The secret of improved plant breeding, apart from scientific
knowledge, is love.” Luther Burbank uttered this wisdom as I walked
beside him in his Santa Rosa garden. We halted near a bed of edible
cacti.

“While I was conducting experiments to make ‘spineless’ cacti,” he
continued, “I often talked to the plants to create a vibration of
love. ‘You have nothing to fear,’ I would tell them. ‘You don’t need
your defensive thorns. I will protect you.’ Gradually the useful
plant of the desert emerged in a thornless variety.”

I was charmed at this miracle. “Please, dear Luther, give me a few
cacti leaves to plant in my garden at Mount Washington.”

A workman standing near-by started to strip off some leaves; Burbank
prevented him.

“I myself will pluck them for the swami.” He handed me three leaves,
which later I planted, rejoicing as they grew to huge estate.

The great horticulturist told me that his first notable triumph was
the large potato, now known by his name. With the indefatigability
of genius, he went on to present the world with hundreds of crossed
improvements on nature-his new Burbank varieties of tomato, corn,
squash, cherries, plums, nectarines, berries, poppies, lilies,
roses.

I focused my camera as Luther led me before the famous walnut tree
by which he had proved that natural evolution can be telescopically
hastened.

“In only sixteen years,” he said, “this walnut tree reached a state
of abundant nut production to which an unaided nature would have
brought the tree in twice that time.”

[Illustration: Luther Burbank, beloved friend, poses with me in
his Santa Rosa garden.—see burbank.jpg]

[Illustration: Luther Burbank—see burbank2.jpg]

Burbank’s little adopted daughter came romping with her dog into
the garden.

“She is my human plant.” Luther waved to her affectionately. “I see
humanity now as one vast plant, needing for its highest fulfillments
only love, the natural blessings of the great outdoors, and
intelligent crossing and selection. In the span of my own lifetime
I have observed such wondrous progress in plant evolution that I
look forward optimistically to a healthy, happy world as soon as its
children are taught the principles of simple and rational living.
We must return to nature and nature’s God.”

“Luther, you would delight in my Ranchi school, with its outdoor
classes, and atmosphere of joy and simplicity.”

My words touched the chord closest to Burbank’s heart-child
education.  He plied me with questions, interest gleaming from his
deep, serene eyes.

“Swamiji,” he said finally, “schools like yours are the only hope
of a future millennium. I am in revolt against the educational systems
of our time, severed from nature and stifling of all individuality.
I am with you heart and soul in your practical ideals of education.”

As I was taking leave of the gentle sage, he autographed a small volume
and presented it to me. {FN38-1} “Here is my book on THE TRAINING
OF THE HUMAN PLANT,” {FN38-2} he said. “New types of training are
needed-fearless experiments. At times the most daring trials have
succeeded in bringing out the best in fruits and flowers. Educational
innovations for children should likewise become more numerous, more
courageous.”

I read his little book that night with intense interest. His eye
envisioning a glorious future for the race, he wrote: “The most
stubborn living thing in this world, the most difficult to swerve,
is a plant once fixed in certain habits. . . . Remember that this
plant has preserved its individuality all through the ages; perhaps
it is one which can be traced backward through eons of time in the
very rocks themselves, never having varied to any great extent in
all these vast periods. Do you suppose, after all these ages of
repetition, the plant does not become possessed of a will, if you
so choose to call it, of unparalleled tenacity? Indeed, there are
plants, like certain of the palms, so persistent that no human
power has yet been able to change them. The human will is a weak
thing beside the will of a plant. But see how this whole plant’s
lifelong stubbornness is broken simply by blending a new life with
it, making, by crossing, a complete and powerful change in its life.
Then when the break comes, fix it by these generations of patient
supervision and selection, and the new plant sets out upon its new
way never again to return to the old, its tenacious will broken
and changed at last.

“When it comes to so sensitive and pliable a thing as the nature
of a child, the problem becomes vastly easier.”

Magnetically drawn to this great American, I visited him again and
again. One morning I arrived at the same time as the postman, who
deposited in Burbank’s study about a thousand letters. Horticulturists
wrote him from all parts of the world.

“Swamiji, your presence is just the excuse I need to get out into
the garden,” Luther said gaily. He opened a large desk-drawer
containing hundreds of travel folders.

“See,” he said, “this is how I do my traveling. Tied down by my
plants and correspondence, I satisfy my desire for foreign lands
by a glance now and then at these pictures.”

My car was standing before his gate; Luther and I drove along the
streets of the little town, its gardens bright with his own varieties
of Santa Rosa, Peachblow, and Burbank roses.

“My friend Henry Ford and I both believe in the ancient theory of
reincarnation,” Luther told me. “It sheds light on aspects of life
otherwise inexplicable. Memory is not a test of truth; just because
man fails to remember his past lives does not prove he never had
them.  Memory is blank concerning his womb-life and infancy, too;
but he probably passed through them!” He chuckled.

The great scientist had received KRIYA initiation during one of my
earlier visits. “I practice the technique devoutly, Swamiji,” he
said.  After many thoughtful questions to me about various aspects
of yoga, Luther remarked slowly:

“The East indeed possesses immense hoards of knowledge which the
West has scarcely begun to explore.”

Intimate communion with nature, who unlocked to him many of her
jealously guarded secrets, had given Burbank a boundless spiritual
reverence.

“Sometimes I feel very close to the Infinite Power,” he confided
shyly. His sensitive, beautifully modeled face lit with his memories.
“Then I have been able to heal sick persons around me, as well as
many ailing plants.”

He told me of his mother, a sincere Christian. “Many times after
her death,” Luther said, “I have been blessed by her appearance in
visions; she has spoken to me.”

We drove back reluctantly toward his home and those waiting thousand
letters.

“Luther,” I remarked, “next month I am starting a magazine to present
the truth-offerings of East and West. Please help me decide on a
good name for the journal.”

We discussed titles for awhile, and finally agreed on EAST-WEST.
After we had reentered his study, Burbank gave me an article he
had written on “Science and Civilization.”

“This will go in the first issue of EAST-WEST,” I said gratefully.

As our friendship grew deeper, I called Burbank my “American saint.”
“Behold a man,” I quoted, “in whom there is no guile!” His heart
was fathomlessly deep, long acquainted with humility, patience,
sacrifice.  His little home amidst the roses was austerely simple;
he knew the worthlessness of luxury, the joy of few possessions. The
modesty with which he wore his scientific fame repeatedly reminded
me of the trees that bend low with the burden of ripening fruits;
it is the barren tree that lifts its head high in an empty boast.

I was in New York when, in 1926, my dear friend passed away. In
tears I thought, “Oh, I would gladly walk all the way from here to
Santa Rosa for one more glimpse of him!” Locking myself away from
secretaries and visitors, I spent the next twenty-four hours in
seclusion.

The following day I conducted a Vedic memorial rite around a large
picture of Luther. A group of my American students, garbed in Hindu
ceremonial clothes, chanted the ancient hymns as an offering was
made of flowers, water, and fire-symbols of the bodily elements
and their release in the Infinite Source.

Though the form of Burbank lies in Santa Rosa under a Lebanon cedar
that he planted years ago in his garden, his soul is enshrined for
me in every wide-eyed flower that blooms by the wayside. Withdrawn
for a time into the spacious spirit of nature, is that not Luther
whispering in her winds, walking her dawns?

His name has now passed into the heritage of common speech. Listing
“burbank” as a transitive verb, Webster’s New International Dictionary
defines it: “To cross or graft (a plant). Hence, figuratively, to
improve (anything, as a process or institution) by selecting good
features and rejecting bad, or by adding good features.”

“Beloved Burbank,” I cried after reading the definition, “your very
name is now a synonym for goodness!”

LUTHER BURBANK

SANTA ROSA, CALIFORNIA

U.S.A.

December 22, 1924

I have examined the Yogoda system of Swami Yogananda and in my
opinion it is ideal for training and harmonizing man’s physical,
mental, and spiritual natures. Swami’s aim is to establish
“How-to-Live” schools throughout the world, wherein education will
not confine itself to intellectual development alone, but also
training of the body, will, and feelings.

Through the Yogoda system of physical, mental, and spiritual
unfoldment by simple and scientific methods of concentration and
meditation, most of the complex problems of life may be solved,
and peace and good-will come upon earth. The Swami’s idea of
right education is plain commonsense, free from all mysticism and
non-practicality; otherwise it would not have my approval.

I am glad to have this opportunity of heartily joining with the
Swami in his appeal for international schools on the art of living
which, if established, will come as near to bringing the millennium
as anything with which I am acquainted.

{FN38-1} Burbank also gave me an autographed picture of himself.
I treasure it even as a Hindu merchant once treasured a picture of
Lincoln. The Hindu, who was in America during the Civil War years,
conceived such an admiration for Lincoln that he was unwilling
to return to India until he had obtained a portrait of the Great
Emancipator. Planting himself adamantly on Lincoln’s doorstep, the
merchant refused to leave until the astonished President permitted
him to engage the services of Daniel Huntington, the famous New
York artist. When the portrait was finished, the Hindu carried it
in triumph to Calcutta.

[Illustration: Luther Burbank’s signature—see bsignature.jpg]

{FN38-2} New York: Century Co., 1922.




CHAPTER: 39

THERESE NEUMANN, THE CATHOLIC STIGMATIST


“Return to india. I have waited for you patiently for fifteen
years.  Soon I shall swim out of the body and on to the Shining
Abode.  Yogananda, come!”

Sri Yukteswar’s voice sounded startlingly in my inner ear as I sat
in meditation at my Mt. Washington headquarters. Traversing ten
thousand miles in the twinkling of an eye, his message penetrated
my being like a flash of lightning.

Fifteen years! Yes, I realized, now it is 1935; I have spent fifteen
years in spreading my guru’s teachings in America. Now he recalls
me.

That afternoon I recounted my experience to a visiting disciple.
His spiritual development under KRIYA YOGA was so remarkable that
I often called him “saint,” remembering Babaji’s prophecy that America
too would produce men and women of divine realization through the
ancient yogic path.

This disciple and a number of others generously insisted on making a
donation for my travels. The financial problem thus solved, I made
arrangements to sail, via Europe, for India. Busy weeks of preparations
at Mount Washington! In March, 1935 I had the Self-Realization
Fellowship chartered under the laws of the State of California as
a non-profit corporation. To this educational institution go all
public donations as well as the revenue from the sale of my books,
magazine, written courses, class tuition, and every other source
of income.

“I shall be back,” I told my students. “Never shall I forget
America.”

At a farewell banquet given to me in Los Angeles by loving friends,
I looked long at their faces and thought gratefully, “Lord, he who
remembers Thee as the Sole Giver will never lack the sweetness of
friendship among mortals.”

I sailed from New York on June 9, 1935 {FN39-1} in the EUROPA. Two
students accompanied me: my secretary, Mr. C. Richard Wright, and
an elderly lady from Cincinnati, Miss Ettie Bletch. We enjoyed the
days of ocean peace, a welcome contrast to the past hurried weeks.
Our period of leisure was short-lived; the speed of modern boats
has some regrettable features!

Like any other group of inquisitive tourists, we walked around the
huge and ancient city of London. The following day I was invited to
address a large meeting in Caxton Hall, at which I was introduced
to the London audience by Sir Francis Younghusband. Our party
spent a pleasant day as guests of Sir Harry Lauder at his estate
in Scotland.  We soon crossed the English Channel to the continent,
for I wanted to make a special pilgrimage to Bavaria. This would
be my only chance, I felt, to visit the great Catholic mystic,
Therese Neumann of Konnersreuth.

Years earlier I had read an amazing account of Therese. Information
given in the article was as follows:

(1) Therese, born in 1898, had been injured in an accident at the
age of twenty; she became blind and paralyzed.

(2) She miraculously regained her sight in 1923 through prayers
to St.  Teresa, “The Little Flower.” Later Therese Neumann’s limbs
were instantaneously healed.

(3) From 1923 onward, Therese has abstained completely from food
and drink, except for the daily swallowing of one small consecrated
wafer.

(4) The stigmata, or sacred wounds of Christ, appeared in 1926 on
Therese’s head, breast, hands, and feet. On Friday of every week
thereafter, she has passed through the Passion of Christ, suffering
in her own body all his historic agonies.

(5) Knowing ordinarily only the simple German of her village,
during her Friday trances Therese utters phrases which scholars
have identified as ancient Aramaic. At appropriate times in her
vision, she speaks Hebrew or Greek.

(6) By ecclesiastical permission, Therese has several times been
under close scientific observation. Dr. Fritz Gerlick, editor of
a Protestant German newspaper, went to Konnersreuth to “expose the
Catholic fraud,” but ended up by reverently writing her biography.
{FN39-2}

As always, whether in East or West, I was eager to meet a saint.
I rejoiced as our little party entered, on July 16th, the quaint
village of Konnersreuth. The Bavarian peasants exhibited lively
interest in our Ford automobile (brought with us from America) and
its assorted group-an American young man, an elderly lady, and an
olive-hued Oriental with long hair tucked under his coat collar.

Therese’s little cottage, clean and neat, with geraniums blooming
by a primitive well, was alas! silently closed. The neighbors, and
even the village postman who passed by, could give us no information.
Rain began to fall; my companions suggested that we leave.

“No,” I said stubbornly, “I will stay here until I find some clue
leading to Therese.”

Two hours later we were still sitting in our car amidst the dismal
rain. “Lord,” I sighed complainingly, “why didst Thou lead me here
if she has disappeared?”

An English-speaking man halted beside us, politely offering his
aid.

“I don’t know for certain where Therese is,” he said, “but she
often visits at the home of Professor Wurz, a seminary master of
Eichstatt, eighty miles from here.”

The following morning our party motored to the quiet village
of Eichstatt, narrowly lined with cobblestoned streets. Dr. Wurz
greeted us cordially at his home; “Yes, Therese is here.” He sent
her word of the visitors. A messenger soon appeared with her reply.

“Though the bishop has asked me to see no one without his permission,
I will receive the man of God from India.”

Deeply touched at these words, I followed Dr. Wurz upstairs to the
sitting room. Therese entered immediately, radiating an aura of
peace and joy. She wore a black gown and spotless white head dress.
Although her age was thirty-seven at this time, she seemed much
younger, possessing indeed a childlike freshness and charm. Healthy,
well-formed, rosy-cheeked, and cheerful, this is the saint that
does not eat!

Therese greeted me with a very gentle handshaking. We both beamed
in silent communion, each knowing the other to be a lover of God.

Dr. Wurz kindly offered to serve as interpreter. As we seated
ourselves, I noticed that Therese was glancing at me with naive
curiosity; evidently Hindus had been rare in Bavaria.

“Don’t you eat anything?” I wanted to hear the answer from her own
lips.

“No, except a consecrated rice-flour wafer, once every morning at
six o’clock.”

“How large is the wafer?”

“It is paper-thin, the size of a small coin.” She added, “I take
it for sacramental reasons; if it is unconsecrated, I am unable to
swallow it.”

“Certainly you could not have lived on that, for twelve whole
years?”

“I live by God’s light.” How simple her reply, how Einsteinian!

“I see you realize that energy flows to your body from the ether,
sun, and air.”

A swift smile broke over her face. “I am so happy to know you
understand how I live.”

“Your sacred life is a daily demonstration of the truth uttered by
Christ: ‘Man shall not live by bread alone, but by every word that
proceedeth out of the mouth of God.’” {FN39-3}

Again she showed joy at my explanation. “It is indeed so. One of
the reasons I am here on earth today is to prove that man can live
by God’s invisible light, and not by food only.”

“Can you teach others how to live without food?”

She appeared a trifle shocked. “I cannot do that; God does not wish
it.”

As my gaze fell on her strong, graceful hands, Therese showed me
a little, square, freshly healed wound on each of her palms. On
the back of each hand, she pointed out a smaller, crescent-shaped
wound, freshly healed. Each wound went straight through the hand.
The sight brought to my mind distinct recollection of the large
square iron nails with crescent-tipped ends, still used in the
Orient, but which I do not recall having seen in the West.

The saint told me something of her weekly trances. “As a helpless
onlooker, I observe the whole Passion of Christ.” Each week, from
Thursday midnight until Friday afternoon at one o’clock, her wounds
open and bleed; she loses ten pounds of her ordinary 121-pound
weight.  Suffering intensely in her sympathetic love, Therese yet
looks forward joyously to these weekly visions of her Lord.

I realized at once that her strange life is intended by God to reassure
all Christians of the historical authenticity of Jesus’ life and
crucifixion as recorded in the New Testament, and to dramatically
display the ever-living bond between the Galilean Master and his
devotees.

Professor Wurz related some of his experiences with the saint.

“Several of us, including Therese, often travel for days on
sight-seeing trips throughout Germany,” he told me. “It is a striking
contrast-while we have three meals a day, Therese eats nothing.
She remains as fresh as a rose, untouched by the fatigue which the
trips cause us. As we grow hungry and hunt for wayside inns, she
laughs merrily.”

The professor added some interesting physiological details: “Because
Therese takes no food, her stomach has shrunk. She has no excretions,
but her perspiration glands function; her skin is always soft and
firm.”

At the time of parting, I expressed to Therese my desire to be
present at her trance.

“Yes, please come to Konnersreuth next Friday,” she said graciously.
“The bishop will give you a permit. I am very happy you sought me
out in Eichstatt.”

Therese shook hands gently, many times, and walked with our party
to the gate. Mr. Wright turned on the automobile radio; the saint
examined it with little enthusiastic chuckles. Such a large crowd
of youngsters gathered that Therese retreated into the house. We
saw her at a window, where she peered at us, childlike, waving her
hand.

From a conversation the next day with two of Therese’s brothers,
very kind and amiable, we learned that the saint sleeps only one
or two hours at night. In spite of the many wounds in her body,
she is active and full of energy. She loves birds, looks after an
aquarium of fish, and works often in her garden. Her correspondence
is large; Catholic devotees write her for prayers and healing
blessings. Many seekers have been cured through her of serious
diseases.

Her brother Ferdinand, about twenty-three, explained that Therese
has the power, through prayer, of working out on her own body the
ailments of others. The saint’s abstinence from food dates from a
time when she prayed that the throat disease of a young man of her
parish, then preparing to enter holy orders, be transferred to her
own throat.

On Thursday afternoon our party drove to the home of the bishop,
who looked at my flowing locks with some surprise. He readily
wrote out the necessary permit. There was no fee; the rule made by
the Church is simply to protect Therese from the onrush of casual
tourists, who in previous years had flocked on Fridays by the
thousands.

We arrived Friday morning about nine-thirty in Konnersreuth. I
noticed that Therese’s little cottage possesses a special glass-roofed
section to afford her plenty of light. We were glad to see the
doors no longer closed, but wide-open in hospitable cheer. There
was a line of about twenty visitors, armed with their permits. Many
had come from great distances to view the mystic trance.

Therese had passed my first test at the professor’s house by her
intuitive knowledge that I wanted to see her for spiritual reasons,
and not just to satisfy a passing curiosity.

My second test was connected with the fact that, just before I
went upstairs to her room, I put myself into a yogic trance state
in order to be one with her in telepathic and televisic rapport. I
entered her chamber, filled with visitors; she was lying in a white
robe on the bed. With Mr. Wright following closely behind me, I
halted just inside the threshold, awestruck at a strange and most
frightful spectacle.

[Illustration: THERESE NEUMANN, Famous Catholic Stigmatist who
inspired my 1935 pilgrimage to Konnersreuth, Bavaria—see neumann.jpg]

Blood flowed thinly and continuously in an inch-wide stream from
Therese’s lower eyelids. Her gaze was focused upward on the spiritual
eye within the central forehead. The cloth wrapped around her head
was drenched in blood from the stigmata wounds of the crown of
thorns. The white garment was redly splotched over her heart from
the wound in her side at the spot where Christ’s body, long ages
ago, had suffered the final indignity of the soldier’s spear-thrust.

Therese’s hands were extended in a gesture maternal, pleading;
her face wore an expression both tortured and divine. She appeared
thinner, changed in many subtle as well as outward ways. Murmuring
words in a foreign tongue, she spoke with slightly quivering lips
to persons visible before her inner sight.

As I was in attunement with her, I began to see the scenes of
her vision. She was watching Jesus as he carried the cross amidst
the jeering multitude. {FN39-4} Suddenly she lifted her head
in consternation: the Lord had fallen under the cruel weight. The
vision disappeared. In the exhaustion of fervid pity, Therese sank
heavily against her pillow.

At this moment I heard a loud thud behind me. Turning my head for
a second, I saw two men carrying out a prostrate body. But because
I was coming out of the deep superconscious state, I did not
immediately recognize the fallen person. Again I fixed my eyes on
Therese’s face, deathly pale under the rivulets of blood, but now
calm, radiating purity and holiness. I glanced behind me later
and saw Mr. Wright standing with his hand against his cheek, from
which blood was trickling.

“Dick,” I inquired anxiously, “were you the one who fell?”

“Yes, I fainted at the terrifying spectacle.”

“Well,” I said consolingly, “you are brave to return and look upon
the sight again.”

Remembering the patiently waiting line of pilgrims, Mr. Wright and
I silently bade farewell to Therese and left her sacred presence.
{FN39-5}

The following day our little group motored south, thankful that we
were not dependent on trains, but could stop the Ford wherever we
chose throughout the countryside. We enjoyed every minute of a tour
through Germany, Holland, France, and the Swiss Alps. In Italy we
made a special trip to Assisi to honor the apostle of humility, St.
Francis. The European tour ended in Greece, where we viewed the
Athenian temples, and saw the prison in which the gentle Socrates
{FN39-6} had drunk his death potion. One is filled with admiration
for the artistry with which the Greeks have everywhere wrought
their very fancies in alabaster.

We took ship over the sunny Mediterranean, disembarking at
Palestine.  Wandering day after day over the Holy Land, I was more
than ever convinced of the value of pilgrimage. The spirit of Christ
is all-pervasive in Palestine; I walked reverently by his side at
Bethlehem, Gethsemane, Calvary, the holy Mount of Olives, and by
the River Jordan and the Sea of Galilee.

Our little party visited the Birth Manger, Joseph’s carpenter shop,
the tomb of Lazarus, the house of Martha and Mary, the hall of the
Last Supper. Antiquity unfolded; scene by scene, I saw the divine
drama that Christ once played for the ages.

On to Egypt, with its modern Cairo and ancient pyramids. Then a
boat down the narrow Red Sea, over the vasty Arabian Sea; lo, India!

{FN39-1} The remarkable inclusion here of a complete date is due
to the fact that my secretary, Mr. Wright, kept a travel diary.

{FN39-2} Other books on her life are THERESE NEUMANN: A STIGMATIST
OF OUR DAY, and FURTHER CHRONICLES OF THERESE NEUMANN, both by
Friedrich Ritter von Lama (Milwaukee: Bruce Pub. Co.).

{FN39-3} MATTHEW 4:4. Man’s body battery is not sustained by gross
food (bread) alone, but by the vibratory cosmic energy (word, or
AUM). The invisible power flows into the human body through the
gate of the medulla oblongata. This sixth bodily center is located
at the back of the neck at the top of the five spinal CHAKRAS
(Sanskrit for “wheels” or centers of radiating force). The medulla
is the principal entrance for the body’s supply of universal
life force (AUM), and is directly connected with man’s power of
will, concentrated in the seventh or Christ Consciousness center
(KUTASTHA) in the third eye between the eyebrows. Cosmic energy is
then stored up in the brain as a reservoir of infinite potentialities,
poetically mentioned in the VEDAS as the “thousand-petaled lotus
of light.” The Bible invariably refers to AUM as the “Holy Ghost”
or invisible life force which divinely upholds all creation. “What?
know ye not that your body is the temple of the Holy Ghost which
is in you, which ye have of God, and ye are not your own?”-I
CORINTHIANS 6:19.

{FN39-4} During the hours preceding my arrival, Therese had already
passed through many visions of the closing days in Christ’s life.
Her entrancement usually starts with scenes of the events which
followed the Last Supper. Her visions end with Jesus’ death on the
cross or, occasionally, with his entombment.

{FN39-5} Therese has survived the Nazi persecution, and is still
present in Konnersreuth, according to 1945 American news dispatches
from Germany.

{FN39-6} A passage in Eusebius relates an interesting encounter
between Socrates and a Hindu sage. The passage runs: “Aristoxenus,
the musician, tells the following story about the Indians. One of
these men met Socrates at Athens, and asked him what was the scope
of his philosophy. ‘An inquiry into human phenomena,’ replied
Socrates. At this the Indian burst out laughing. ‘How can a man
inquire into human phenomena,’ he said, ‘when he is ignorant of
divine ones?’” The Aristoxenus mentioned was a pupil of Aristotle,
and a noted writer on harmonics. His date is 330 B.C.




CHAPTER: 40

I RETURN TO INDIA


Gratefully I was inhaling the blessed air of India. Our boat
RAJPUTANA docked on August 22, 1935 in the huge harbor of Bombay.
Even this, my first day off the ship, was a foretaste of the year
ahead-twelve months of ceaseless activity. Friends had gathered
at the dock with garlands and greetings; soon, at our suite in the
Taj Mahal Hotel, there was a stream of reporters and photographers.

Bombay was a city new to me; I found it energetically modern, with
many innovations from the West. Palms line the spacious boulevards;
magnificent state structures vie for interest with ancient temples.
Very little time was given to sight-seeing, however; I was impatient,
eager to see my beloved guru and other dear ones. Consigning the
Ford to a baggage car, our party was soon speeding eastward by
train toward Calcutta. {FN40-1}

Our arrival at Howrah Station found such an immense crowd assembled
to greet us that for awhile we were unable to dismount from the
train.  The young Maharaja of Kasimbazar and my brother Bishnu
headed the reception committee; I was unprepared for the warmth
and magnitude of our welcome.

Preceded by a line of automobiles and motorcycles, and amidst the
joyous sound of drums and conch shells, Miss Bletch, Mr. Wright,
and myself, flower-garlanded from head to foot, drove slowly to my
father’s home.

My aged parent embraced me as one returning from the dead; long
we gazed on each other, speechless with joy. Brothers and sisters,
uncles, aunts, and cousins, students and friends of years long past
were grouped around me, not a dry eye among us. Passed now into the
archives of memory, the scene of loving reunion vividly endures,
unforgettable in my heart.

As for my meeting with Sri Yukteswar, words fail me; let the
following description from my secretary suffice.

“Today, filled with the highest anticipations, I drove Yoganandaji
from Calcutta to Serampore,” Mr. Wright recorded in his travel diary.
“We passed by quaint shops, one of them the favorite eating haunt
of Yoganandaji during his college days, and finally entered a narrow,
walled lane. A sudden left turn, and there before us towered the
simple but inspiring two-story ashram, its Spanish-style balcony
jutting from the upper floor. The pervasive impression was that of
peaceful solitude.

“In grave humility I walked behind Yoganandaji into the courtyard
within the hermitage walls. Hearts beating fast, we proceeded up
some old cement steps, trod, no doubt, by myriads of truth-seekers.
The tension grew keener and keener as on we strode. Before us, near
the head of the stairs, quietly appeared the Great One, Swami Sri
Yukteswarji, standing in the noble pose of a sage.

“My heart heaved and swelled as I felt myself blessed by the
privilege of being in his sublime presence. Tears blurred my eager
sight when Yoganandaji dropped to his knees, and with bowed head
offered his soul’s gratitude and greeting, touching with his hand
his guru’s feet and then, in humble obeisance, his own head. He rose
then and was embraced on both sides of the bosom by Sri Yukteswarji.

“No words passed at the beginning, but the most intense feeling was
expressed in the mute phrases of the soul. How their eyes sparkled
and were fired with the warmth of renewed soul-union! A tender
vibration surged through the quiet patio, and even the sun eluded
the clouds to add a sudden blaze of glory.

“On bended knee before the master I gave my own unexpressed love
and thanks, touching his feet, calloused by time and service,
and receiving his blessing. I stood then and faced two beautiful
deep eyes smouldering with introspection, yet radiant with joy.
We entered his sitting room, whose whole side opened to the outer
balcony first seen from the street. The master braced himself
against a worn davenport, sitting on a covered mattress on the
cement floor. Yoganandaji and I sat near the guru’s feet, with
orange-colored pillows to lean against and ease our positions on
the straw mat.

“I tried and tried to penetrate the Bengali conversation between
the two Swamijis-for English, I discovered, is null and void when
they are together, although Swamiji Maharaj, as the great guru
is called by others, can and often does speak it. But I perceived
the saintliness of the Great One through his heart-warming smile
and twinkling eyes.  One quality easily discernible in his merry,
serious conversation is a decided positiveness in statement-the
mark of a wise man, who knows he knows, because he knows God. His
great wisdom, strength of purpose, and determination are apparent
in every way.

“Studying him reverently from time to time, I noted that he is of
large, athletic stature, hardened by the trials and sacrifices of
renunciation. His poise is majestic. A decidedly sloping forehead,
as if seeking the heavens, dominates his divine countenance. He
has a rather large and homely nose, with which he amuses himself
in idle moments, flipping and wiggling it with his fingers, like a
child. His powerful dark eyes are haloed by an ethereal blue ring.
His hair, parted in the middle, begins as silver and changes to
streaks of silvery-gold and silvery-black, ending in ringlets at
his shoulders.  His beard and moustache are scant or thinned out,
yet seem to enhance his features and, like his character, are deep
and light at the same time.

“He has a jovial and rollicking laugh which comes from deep in his
chest, causing him to shake and quiver throughout his body-very
cheerful and sincere. His face and stature are striking in their
power, as are his muscular fingers. He moves with a dignified tread
and erect posture.

“He was clad simply in the common DHOTI and shirt, both once dyed
a strong ocher color, but now a faded orange.

“Glancing about, I observed that this rather dilapidated room suggested
the owner’s non-attachment to material comforts. The weather-stained
white walls of the long chamber were streaked with fading blue
plaster. At one end of the room hung a picture of Lahiri Mahasaya,
garlanded in simple devotion. There was also an old picture showing
Yoganandaji as he had first arrived in Boston, standing with the
other delegates to the Congress of Religions.

“I noted a quaint concurrence of modernity and antiquation. A
huge, cut-glass, candle-light chandelier was covered with cobwebs
through disuse, and on the wall was a bright, up-to-date calendar.
The whole room emanated a fragrance of peace and calmness. Beyond
the balcony I could see coconut trees towering over the hermitage
in silent protection.

“It is interesting to observe that the master has merely to clap
his hands together and, before finishing, he is served or attended
by some small disciple. Incidentally, I am much attracted to one
of them-a thin lad, named Prafulla, {FN40-2} with long black hair
to his shoulders, a most penetrating pair of sparkling black eyes,
and a heavenly smile; his eyes twinkle, as the corners of his mouth
rise, like the stars and the crescent moon appearing at twilight.

“Swami Sri Yukteswarji’s joy is obviously intense at the return of
his ‘product’ (and he seems to be somewhat inquisitive about the
‘product’s product’). However, predominance of the wisdom-aspect
in the Great One’s nature hinders his outward expression of feeling.

“Yoganandaji presented him with some gifts, as is the custom when
the disciple returns to his guru. We sat down later to a simple
but well-cooked meal. All the dishes were vegetable and rice
combinations. Sri Yukteswarji was pleased at my use of a number of
Indian customs, ‘finger-eating’ for example.

“After several hours of flying Bengali phrases and the exchange
of warm smiles and joyful glances, we paid obeisance at his feet,
bade adieu with a PRONAM, {FN40-3} and departed for Calcutta with
an everlasting memory of a sacred meeting and greeting. Although I
write chiefly of my external impressions of him, yet I was always
conscious of the true basis of the saint-his spiritual glory. I
felt his power, and shall carry that feeling as my divine blessing.”

From America, Europe, and Palestine I had brought many presents
for Sri Yukteswar. He received them smilingly, but without remark.
For my own use, I had bought in Germany a combination umbrella-cane.
In India I decided to give the cane to Master.

“This gift I appreciate indeed!” My guru’s eyes were turned on me
with affectionate understanding as he made the unwonted comment.
From all the presents, it was the cane that he singled out to
display to visitors.

“Master, please permit me to get a new carpet for the sitting room.”
I had noticed that Sri Yukteswar’s tiger skin was placed over a
torn rug.

“Do so if it pleases you.” My guru’s voice was not enthusiastic.
“Behold, my tiger mat is nice and clean; I am monarch in my own
little kingdom. Beyond it is the vast world, interested only in
externals.”

As he uttered these words I felt the years roll back; once again
I am a young disciple, purified in the daily fires of chastisement!

As soon as I could tear myself away from Serampore and Calcutta,
I set out, with Mr. Wright, for Ranchi. What a welcome there, a
veritable ovation! Tears stood in my eyes as I embraced the selfless
teachers who had kept the banner of the school flying during my
fifteen years’ absence. The bright faces and happy smiles of the
residential and day students were ample testimony to the worth of
their many-sided school and yoga training.

Yet, alas! the Ranchi institution was in dire financial difficulties.
Sir Manindra Chandra Nundy, the old Maharaja whose Kasimbazar Palace
had been converted into the central school building, and who had
made many princely donations was now dead. Many free, benevolent
features of the school were now seriously endangered for lack of
sufficient public support.

I had not spent years in America without learning some of its
practical wisdom, its undaunted spirit before obstacles. For one
week I remained in Ranchi, wrestling with critical problems. Then
came interviews in Calcutta with prominent leaders and educators,
a long talk with the young Maharaja of Kasimbazar, a financial
appeal to my father, and lo! the shaky foundations of Ranchi began
to be righted.  Many donations including one huge check arrived in
the nick of time from my American students.

Within a few months after my arrival in India, I had the joy of
seeing the Ranchi school legally incorporated. My lifelong dream
of a permanently endowed yoga educational center stood fulfilled.
That vision had guided me in the humble beginnings in 1917 with a
group of seven boys.

In the decade since 1935, Ranchi has enlarged its scope far beyond
the boys’ school. Widespread humanitarian activities are now carried
on there in the Shyama Charan Lahiri Mahasaya Mission.

The school, or Yogoda Sat-Sanga Brahmacharya Vidyalaya, conducts
outdoor classes in grammar and high school subjects. The residential
students and day scholars also receive vocational training of some
kind. The boys themselves regulate most of their activities through
autonomous committees. Very early in my career as an educator I
discovered that boys who impishly delight in outwitting a teacher
will cheerfully accept disciplinary rules that are set by their
fellow students. Never a model pupil myself, I had a ready sympathy
for all boyish pranks and problems.

Sports and games are encouraged; the fields resound with hockey and
football practice. Ranchi students often win the cup at competitive
events. The outdoor gymnasium is known far and wide. Muscle recharging
through will power is the YOGODA feature: mental direction of life
energy to any part of the body. The boys are also taught ASANAS
(postures), sword and LATHI (stick) play, and jujitsu. The Yogoda
Health Exhibitions at the Ranchi VIDYALAYA have been attended by
thousands.

Instruction in primary subjects is given in Hindi to the KOLS,
SANTALS, and MUNDAS, aboriginal tribes of the province. Classes
for girls only have been organized in near-by villages.

The unique feature at Ranchi is the initiation into KRIYA YOGA.
The boys daily practice their spiritual exercises, engage in GITA
chanting, and are taught by precept and example the virtues of
simplicity, self-sacrifice, honor, and truth. Evil is pointed out
to them as being that which produces misery; good as those actions
which result in true happiness. Evil may be compared to poisoned
honey, tempting but laden with death.

Overcoming restlessness of body and mind by concentration techniques
has achieved astonishing results: it is no novelty at Ranchi to
see an appealing little figure, aged nine or ten years, sitting for
an hour or more in unbroken poise, the unwinking gaze directed to
the spiritual eye. Often the picture of these Ranchi students has
returned to my mind, as I observed collegians over the world who
are hardly able to sit still through one class period. {FN40-4}

Ranchi lies 2000 feet above sea level; the climate is mild and
equable. The twenty-five acre site, by a large bathing pond, includes
one of the finest orchards in India-five hundred fruit trees-mango,
guava, litchi, jackfruit, date. The boys grow their own vegetables,
and spin at their CHARKAS.

A guest house is hospitably open for Western visitors. The Ranchi
library contains numerous magazines, and about a thousand volumes
in English and Bengali, donations from the West and the East. There
is a collection of the scriptures of the world. A well-classified
museum displays archeological, geological, and anthropological
exhibits; trophies, to a great extent, of my wanderings over the
Lord’s varied earth.

The charitable hospital and dispensary of the Lahiri Mahasaya
Mission, with many outdoor branches in distant villages, have
already ministered to 150,000 of India’s poor. The Ranchi students
are trained in first aid, and have given praiseworthy service to
their province at tragic times of flood or famine.

In the orchard stands a Shiva temple, with a statue of the blessed
master, Lahiri Mahasaya. Daily prayers and scripture classes are
held in the garden under the mango bowers.

Branch high schools, with the residential and yoga features of Ranchi,
have been opened and are now flourishing. These are the Yogoda
Sat-Sanga Vidyapith (School) for Boys, at Lakshmanpur in Bihar;
and the Yogoda Sat-Sanga High School and hermitage at Ejmalichak
in Midnapore.

A stately Yogoda Math was dedicated in 1939 at Dakshineswar,
directly on the Ganges. Only a few miles north of Calcutta, the
new hermitage affords a haven of peace for city dwellers. Suitable
accommodations are available for Western guests, and particularly
for those seekers who are intensely dedicating their lives to
spiritual realization. The activities of the Yogoda Math include
a fortnightly mailing of Self-Realization Fellowship teachings to
students in various parts of India.

It is needless to say that all these educational and humanitarian
activities have required the self-sacrificing service and devotion
of many teachers and workers. I do not list their names here,
because they are so numerous; but in my heart each one has a lustrous
niche.  Inspired by the ideals of Lahiri Mahasaya, these teachers
have abandoned promising worldly goals to serve humbly, to give
greatly.

Mr. Wright formed many fast friendships with Ranchi boys; clad in
a simple DHOTI, he lived for awhile among them. At Ranchi, Calcutta,
Serampore, everywhere he went, my secretary, who has a vivid gift
of description, hauled out his travel diary to record his adventures.
One evening I asked him a question.

“Dick, what is your impression of India?”

“Peace,” he said thoughtfully. “The racial aura is peace.”

{FN40-1} We broke our journey in Central Provinces, halfway across
the continent, to see Mahatma Gandhi at Wardha. Those days are
described in chapter 44.

{FN40-2} Prafulla was the lad who had been present with Master when
a cobra approached (see page 116).

{FN40-3} Literally, “holy name,” a word of greeting among Hindus,
accompanied by palm-folded hands lifted from the heart to the
forehead in salutation. A PRONAM in India takes the place of the
Western greeting by handshaking.

{FN40-4} Mental training through certain concentration techniques
has produced in each Indian generation men of prodigious memory.
Sir T.  Vijayaraghavachari, in the HINDUSTAN TIMES, has described
the tests put to the modern professional “memory men” of Madras.
“These men,” he wrote, “were unusually learned in Sanskrit literature.
Seated in the midst of a large audience, they were equal to the
tests that several members of the audience simultaneously put them
to. The test would be like this: one person would start ringing
a bell, the number of rings having to be counted by the ‘memory
man.’ A second person would dictate from a paper a long exercise
in arithmetic, involving addition, subtraction, multiplication,
and division. A third would go on reciting from the RAMAYANA or
the MAHABHARATA a long series of poems, which had to be reproduced;
a fourth would set problems in versification which required the
composition of verses in proper meter on a given subject, each
line to end in a specified word, a fifth man would carry on with
a sixth a theological disputation, the exact language of which had
to be quoted in the precise order in which the disputants conducted
it, and a seventh man was all the while turning a wheel, the number
of revolutions of which had to be counted. The memory expert had
simultaneously to do all these feats purely by mental processes,
as he was allowed no paper and pencil. The strain on the faculties
must have been terrific. Ordinarily men in unconscious envy are
apt to depreciate such efforts by affecting to believe that they
involve only the exercise of the lower functionings of the brain.
It is not, however, a pure question of memory. The greater factor
is the immense concentration of mind.”




CHAPTER: 41

AN IDYL IN SOUTH INDIA


“You are the first Westerner, Dick, ever to enter that shrine. Many
others have tried in vain.”

At my words Mr. Wright looked startled, then pleased. We had just
left the beautiful Chamundi Temple in the hills overlooking Mysore
in southern India. There we had bowed before the gold and silver
altars of the Goddess Chamundi, patron deity of the family of the
reigning maharaja.

“As a souvenir of the unique honor,” Mr. Wright said, carefully
stowing away a few blessed rose petals, “I will always preserve
this flower, sprinkled by the priest with rose water.”

My companion and I {FN41-1} were spending the month of November,
1935, as guests of the State of Mysore. The Maharaja, H.H.
Sri Krishnaraja Wadiyar IV, is a model prince with intelligent
devotion to his people.  A pious Hindu, the Maharaja has empowered
a Mohammedan, the able Mirza Ismail, as his Dewan or Premier.
Popular representation is given to the seven million inhabitants
of Mysore in both an Assembly and a Legislative Council.

The heir to the Maharaja, H.H. the Yuvaraja, Sir Sri Krishna
Narasingharaj Wadiyar, had invited my secretary and me to visit
his enlightened and progressive realm. During the past fortnight
I had addressed thousands of Mysore citizens and students, at the
Town Hall, the Maharajah’s College, the University Medical School;
and three mass meetings in Bangalore, at the National High School,
the Intermediate College, and the Chetty Town Hall where over
three thousand persons had assembled. Whether the eager listeners
had been able to credit the glowing picture I drew of America,
I know not; but the applause had always been loudest when I spoke
of the mutual benefits that could flow from exchange of the best
features in East and West.

Mr. Wright and I were now relaxing in the tropical peace. His travel
diary gives the following account of his impressions of Mysore:

“Brilliantly green rice fields, varied by tasseled sugar cane
patches, nestle at the protective foot of rocky hills-hills dotting
the emerald panorama like excrescences of black stone-and the play
of colors is enhanced by the sudden and dramatic disappearance of
the sun as it seeks rest behind the solemn hills.

“Many rapturous moments have been spent in gazing, almost absent-mindedly,
at the ever-changing canvas of God stretched across the firmament,
for His touch alone is able to produce colors that vibrate with the
freshness of life. That youth of colors is lost when man tries to
imitate with mere pigments, for the Lord resorts to a more simple
and effective medium-oils that are neither oils nor pigments, but
mere rays of light. He tosses a splash of light here, and it reflects
red; He waves the brush again and it blends gradually into orange
and gold; then with a piercing thrust He stabs the clouds with a
streak of purple that leaves a ringlet or fringe of red oozing out
of the wound in the clouds; and so, on and on, He plays, night and
morning alike, ever-changing, ever-new, ever-fresh; no patterns,
no duplicates, no colors just the same. The beauty of the Indian
change in day to night is beyond compare elsewhere; often the sky
looks as if God had taken all the colors in His kit and given them
one mighty kaleidoscopic toss into the heavens.

“I must relate the splendor of a twilight visit to the huge
Krishnaraja Sagar Dam, {FN41-2} constructed twelve miles outside
of Mysore. Yoganandaji and I boarded a small bus and, with a small
boy as official cranker or battery substitute, started off over a
smooth dirt road, just as the sun was setting on the horizon and
squashing like an overripe tomato.

“Our journey led past the omnipresent square rice fields, through
a line of comforting banyan trees, in between a grove of towering
coconut palms, with vegetation nearly as thick as in a jungle,
and finally, approaching the crest of a hill, we came face-to-face
with an immense artificial lake, reflecting the stars and fringe
of palms and other trees, surrounded by lovely terraced gardens
and a row of electric lights on the brink of the dam-and below
it our eyes met a dazzling spectacle of colored beams playing on
geyserlike fountains, like so many streams of brilliant ink pouring
forth-gorgeously blue waterfalls, arresting red cataracts, green
and yellow sprays, elephants spouting water, a miniature of the
Chicago World’s Fair, and yet modernly outstanding in this ancient
land of paddy fields and simple people, who have given us such a
loving welcome that I fear it will take more than my strength to
bring Yoganandaji back to America.

“Another rare privilege-my first elephant ride. Yesterday the
Yuvaraja invited us to his summer palace to enjoy a ride on one of
his elephants, an enormous beast. I mounted a ladder provided to
climb aloft to the HOWDAH or saddle, which is silk-cushioned and
boxlike; and then for a rolling, tossing, swaying, and heaving down
into a gully, too much thrilled to worry or exclaim, but hanging
on for dear life!”

Southern India, rich with historical and archaeological remains,
is a land of definite and yet indefinable charm. To the north of
Mysore is the largest native state in India, Hyderabad, a picturesque
plateau cut by the mighty Godavari River. Broad fertile plains,
the lovely Nilgiris or “Blue Mountains,” other regions with barren
hills of limestone or granite. Hyderabad history is a long, colorful
story, starting three thousand years ago under the Andhra kings,
and continuing under Hindu dynasties until A.D. 1294, when it passed
to a line of Moslem rulers who reign to this day.

The most breath-taking display of architecture, sculpture, and painting
in all India is found at Hyderabad in the ancient rock-sculptured
caves of Ellora and Ajanta. The Kailasa at Ellora, a huge monolithic
temple, possesses carved figures of gods, men, and beasts in the
stupendous proportions of a Michelangelo. Ajanta is the site of
five cathedrals and twenty-five monasteries, all rock excavations
maintained by tremendous frescoed pillars on which artists and
sculptors have immortalized their genius.

Hyderabad City is graced by the Osmania University and by the
imposing Mecca Masjid Mosque, where ten thousand Mohammedans may
assemble for prayer.

Mysore State too is a scenic wonderland, three thousand feet above
sea level, abounding in dense tropical forests, the home of wild
elephants, bison, bears, panthers, and tigers. Its two chief cities,
Bangalore and Mysore, are clean, attractive, with many parks and
public gardens.

Hindu architecture and sculpture achieved their highest perfection
in Mysore under the patronage of Hindu kings from the eleventh to
the fifteenth centuries. The temple at Belur, an eleventh-century
masterpiece completed during the reign of King Vishnuvardhana, is
unsurpassed in the world for its delicacy of detail and exuberant
imagery.

The rock pillars found in northern Mysore date from the third
century B.C., illuminating the memory of King Asoka. He succeeded
to the throne of the Maurya dynasty then prevailing; his empire
included nearly all of modern India, Afghanistan, and Baluchistan.
This illustrious emperor, considered even by Western historians to
have been an incomparable ruler, has left the following wisdom on
a rock memorial:

This religious inscription has been engraved in order that our sons
and grandsons may not think a new conquest is necessary; that they
may not think conquest by the sword deserves the name of conquest;
that they may see in it nothing but destruction and violence; that
they may consider nothing as true conquest save the conquest of
religion. Such conquests have value in this world and in the next.

[Illustration: My companions and I pose before the “dream in marble,”
the Taj Mahal at Agra.—see taj.jpg]

Asoka was a grandson of the formidable Chandragupta Maurya (known
to the Greeks as Sandrocottus), who in his youth had met Alexander
the Great. Later Chandragupta destroyed the Macedonian garrisons
left in India, defeated the invading Greek army of Seleucus in the
Punjab, and then received at his Patna court the Hellenic ambassador
Megasthenes.

Intensely interesting stories have been minutely recorded by Greek
historians and others who accompanied or followed after Alexander
in his expedition to India. The narratives of Arrian, Diodoros,
Plutarch, and Strabo the geographer have been translated by Dr. J.
W.  M’Crindle {FN41-3} to throw a shaft of light on ancient India.
The most admirable feature of Alexander’s unsuccessful invasion
was the deep interest he displayed in Hindu philosophy and in the
yogis and holy men whom he encountered from time to time and whose
society he eagerly sought. Shortly after the Greek warrior had
arrived in Taxila in northern India, he sent a messenger, Onesikritos,
a disciple of the Hellenic school of Diogenes, to fetch an Indian
teacher, Dandamis, a great sannyasi of Taxila.

“Hail to thee, O teacher of Brahmins!” Onesikritos said after
seeking out Dandamis in his forest retreat. “The son of the mighty
God Zeus, being Alexander who is the Sovereign Lord of all men,
asks you to go to him, and if you comply, he will reward you with
great gifts, but if you refuse, he will cut off your head!”

The yogi received this fairly compulsive invitation calmly, and
“did not so much as lift up his head from his couch of leaves.”

“I also am a son of Zeus, if Alexander be such,” he commented.
“I want nothing that is Alexander’s, for I am content with what I
have, while I see that he wanders with his men over sea and land
for no advantage, and is never coming to an end of his wanderings.

“Go and tell Alexander that God the Supreme King is never the Author
of insolent wrong, but is the Creator of light, of peace, of life,
of water, of the body of man and of souls; He receives all men when
death sets them free, being in no way subject to evil disease. He
alone is the God of my homage, who abhors slaughter and instigates
no wars.

“Alexander is no god, since he must taste of death,” continued the
sage in quiet scorn. “How can such as he be the world’s master,
when he has not yet seated himself on a throne of inner universal
dominion?  Neither as yet has he entered living into Hades, nor
does he know the course of the sun through the central regions of
the earth, while the nations on its boundaries have not so much as
heard his name!”

After this chastisement, surely the most caustic ever sent to assault
the ears of the “Lord of the World,” the sage added ironically,
“If Alexander’s present dominions be not capacious enough for
his desires, let him cross the Ganges River; there he will find a
region able to sustain all his men, if the country on this side be
too narrow to hold him. {FN41-4}

“Know this, however, that what Alexander offers and the gifts he
promises are things to me utterly useless; the things I prize and
find of real use and worth are these leaves which are my house,
these blooming plants which supply me with daily food, and the water
which is my drink; while all other possessions which are amassed
with anxious care are wont to prove ruinous to those who gather
them, and cause only sorrow and vexation, with which every poor
mortal is fully fraught. As for me, I lie upon the forest leaves,
and having nothing which requires guarding, close my eyes in tranquil
slumber; whereas had I anything to guard, that would banish sleep.
The earth supplies me with everything, even as a mother her child
with milk. I go wherever I please, and there are no cares with
which I am forced to cumber myself.

“Should Alexander cut off my head, he cannot also destroy my soul.
My head alone, then silent, will remain, leaving the body like
a torn garment upon the earth, whence also it was taken. I then,
becoming Spirit, shall ascend to my God, who enclosed us all in
flesh and left us upon earth to prove whether, when here below,
we shall live obedient to His ordinances and who also will require
of us all, when we depart hence to His presence, an account of our
life, since He is Judge of all proud wrongdoing; for the groans of
the oppressed become the punishment of the oppressor.

“Let Alexander then terrify with these threats those who wish for
wealth and who dread death, for against us these weapons are both
alike powerless; the Brahmins neither love gold nor fear death. Go
then and tell Alexander this: Dandamis has no need of aught that is
yours, and therefore will not go to you, and if you want anything
from Dandamis, come you to him.”

With close attention Alexander received through Onesikritos the
message from the yogi, and “felt a stronger desire than ever to
see Dandamis who, though old and naked, was the only antagonist
in whom he, the conqueror of many nations, had met more than his
match.”

Alexander invited to Taxila a number of Brahmin ascetics noted for
their skill in answering philosophical questions with pithy wisdom.
An account of the verbal skirmish is given by Plutarch; Alexander
himself framed all the questions.

“Which be the more numerous, the living or the dead?”

“The living, for the dead are not.”

“Which breeds the larger animals, the sea or the land?”

“The land, for the sea is only a part of land.”

“Which is the cleverest of beasts?”

“That one with which man is not yet acquainted.” (Man fears the
unknown.)

“Which existed first, the day or the night?”

“The day was first by one day.” This reply caused Alexander to
betray surprise; the Brahmin added: “Impossible questions require
impossible answers.”

“How best may a man make himself beloved?”

“A man will be beloved if, possessed with great power, he still
does not make himself feared.”

“How may a man become a god?” {FN41-5}

“By doing that which it is impossible for a man to do.”

“Which is stronger, life or death?”

“Life, because it bears so many evils.”

Alexander succeeded in taking out of India, as his teacher, a true
yogi. This man was Swami Sphines, called “Kalanos” by the Greeks
because the saint, a devotee of God in the form of Kali, greeted
everyone by pronouncing Her auspicious name.

Kalanos accompanied Alexander to Persia. On a stated day, at Susa
in Persia, Kalanos gave up his aged body by entering a funeral
pyre in view of the whole Macedonian army. The historians record
the astonishment of the soldiers who observed that the yogi had no
fear of pain or death, and who never once moved from his position
as he was consumed in the flames. Before leaving for his cremation,
Kalanos had embraced all his close companions, but refrained from
bidding farewell to Alexander, to whom the Hindu sage had merely
remarked:

“I shall see you shortly in Babylon.”

Alexander left Persia, and died a year later in Babylon. His Indian
guru’s words had been his way of saying he would be present with
Alexander in life and death.

The Greek historians have left us many vivid and inspiring pictures
of Indian society. Hindu law, Arrian tells us, protects the people
and “ordains that no one among them shall, under any circumstances,
be a slave but that, enjoying freedom themselves, they shall respect
the equal right to it which all possess. For those, they thought,
who have learned neither to domineer over nor cringe to others will
attain the life best adapted for all vicissitudes of lot.” {FN41-6}

“The Indians,” runs another text, “neither put out money at usury,
nor know how to borrow. It is contrary to established usage for an
Indian either to do or suffer a wrong, and therefore they neither
make contracts nor require securities.” Healing, we are told, was
by simple and natural means. “Cures are effected rather by regulating
diet than by the use of medicines. The remedies most esteemed are
ointments and plasters. All others are considered to be in great
measure pernicious.” Engagement in war was restricted to the KSHATRIYAS
or warrior caste. “Nor would an enemy coming upon a husbandman at
his work on his land, do him any harm, for men of this class being
regarded as public benefactors, are protected from all injury. The
land thus remaining unravaged and producing heavy crops, supplies
the inhabitants with the requisites to make life enjoyable.” {FN41-7}

The Emperor Chandragupta who in 305 B.C. had defeated Alexander’s
general, Seleucus, decided seven years later to hand over the
reins of India’s government to his son. Traveling to South India,
Chandragupta spent the last twelve years of his life as a penniless
ascetic, seeking self-realization in a rocky cave at Sravanabelagola,
now honored as a Mysore shrine. Near-by stands the world’s largest
statue, carved out of an immense boulder by the Jains in A.D. 983
to honor the saint Comateswara.

The ubiquitous religious shrines of Mysore are a constant reminder
of the many great saints of South India. One of these masters,
Thayumanavar, has left us the following challenging poem:

  You can control a mad elephant;
  You can shut the mouth of the bear and the tiger;
  You can ride a lion;
  You can play with the cobra;
  By alchemy you can eke out your livelihood;
  You can wander through the universe incognito;
  You can make vassals of the gods;
  You can be ever youthful;
  You can walk on water and live in fire;
  But control of the mind is better and more difficult.

In the beautiful and fertile State of Travancore in the extreme
south of India, where traffic is conveyed over rivers and canals,
the Maharaja assumes every year a hereditary obligation to expiate
the sin incurred by wars and the annexation in the distant past
of several petty states to Travancore. For fifty-six days annually
the Maharaja visits the temple thrice daily to hear Vedic hymns
and recitations; the expiation ceremony ends with the LAKSHADIPAM
or illumination of the temple by a hundred thousand lights.

The great Hindu lawgiver Manu {FN41-8} has outlined the duties of
a king. “He should shower amenities like Indra (lord of the gods);
collect taxes gently and imperceptibly as the sun obtains vapor
from water; enter into the life of his subjects as the wind goes
everywhere; mete out even justice to all like Yama (god of death);
bind transgressors in a noose like Varuna (Vedic deity of sky and
wind); please all like the moon, burn up vicious enemies like the
god of fire; and support all like the earth goddess.

“In war a king should not fight with poisonous or fiery weapons nor
kill weak or unready or weaponless foes or men who are in fear or
who pray for protection or who run away. War should be resorted to
only as a last resort. Results are always doubtful in war.”

Madras Presidency on the southeast coast of India contains the
flat, spacious, sea-girt city of Madras, and Conjeeveram, the Golden
City, capital site of the Pallava dynasty whose kings ruled during
the early centuries of the Christian era. In modern Madras Presidency
the nonviolent ideals of Mahatma Gandhi have made great headway;
the white distinguishing “Gandhi caps” are seen everywhere. In
the south generally the Mahatma has effected many important temple
reforms for “untouchables” as well as caste-system reforms.

The origin of the caste system, formulated by the great legislator
Manu, was admirable. He saw clearly that men are distinguished by
natural evolution into four great classes: those capable of offering
service to society through their bodily labor (SUDRAS); those who
serve through mentality, skill, agriculture, trade, commerce, business
life in general (VAISYAS); those whose talents are administrative,
executive, and protective-rulers and warriors (KSHATRIYAS);
those of contemplative nature, spiritually inspired and inspiring
(BRAHMINS).  “Neither birth nor sacraments nor study nor ancestry
can decide whether a person is twice-born (i.e., a BRAHMIN);” the
MAHABHARATA declares, “character and conduct only can decide.”
{FN41-9} Manu instructed society to show respect to its members
insofar as they possessed wisdom, virtue, age, kinship or, lastly,
wealth. Riches in Vedic India were always despised if they were
hoarded or unavailable for charitable purposes. Ungenerous men of
great wealth were assigned a low rank in society.

Serious evils arose when the caste system became hardened through
the centuries into a hereditary halter. Social reformers like
Gandhi and the members of very numerous societies in India today
are making slow but sure progress in restoring the ancient values
of caste, based solely on natural qualification and not on birth.
Every nation on earth has its own distinctive misery-producing
karma to deal with and remove; India, too, with her versatile
and invulnerable spirit, shall prove herself equal to the task of
caste-reformation.

So entrancing is southern India that Mr. Wright and I yearned to
prolong our idyl. But time, in its immemorial rudeness, dealt us no
courteous extensions. I was scheduled soon to address the concluding
session of the Indian Philosophical Congress at Calcutta University.
At the end of the visit to Mysore, I enjoyed a talk with Sir C. V.
Raman, president of the Indian Academy of Sciences. This brilliant
Hindu physicist was awarded the Nobel Prize in 1930 for his important
discovery in the diffusion of light-the “Raman Effect” now known
to every schoolboy.

Waving a reluctant farewell to a crowd of Madras students and
friends, Mr. Wright and I set out for the north. On the way we
stopped before a little shrine sacred to the memory of Sadasiva
Brahman, {FN41-10} in whose eighteenth-century life story miracles
cluster thickly. A larger Sadasiva shrine at Nerur, erected by
the Raja of Pudukkottai, is a pilgrimage spot which has witnessed
numerous divine healings.

Many quaint stories of Sadasiva, a lovable and fully-illumined
master, are still current among the South Indian villagers. Immersed
one day in SAMADHI on the bank of the Kaveri River, Sadasiva was
seen to be carried away by a sudden flood. Weeks later he was found
buried deep beneath a mound of earth. As the villagers’ shovels
struck his body, the saint rose and walked briskly away.

Sadasiva never spoke a word or wore a cloth. One morning the nude
yogi unceremoniously entered the tent of a Mohammedan chieftain. His
ladies screamed in alarm; the warrior dealt a savage sword thrust
at Sadasiva, whose arm was severed. The master departed unconcernedly.
Overcome by remorse, the Mohammedan picked up the arm from the floor
and followed Sadasiva. The yogi quietly inserted his arm into the
bleeding stump. When the warrior humbly asked for some spiritual
instruction, Sadasiva wrote with his finger on the sands:

“Do not do what you want, and then you may do what you like.”

The Mohammedan was uplifted to an exalted state of mind, and
understood the saint’s paradoxical advice to be a guide to soul
freedom through mastery of the ego.

The village children once expressed a desire in Sadasiva’s presence
to see the Madura religious festival, 150 miles away. The yogi
indicated to the little ones that they should touch his body. Lo!
instantly the whole group was transported to Madura. The children
wandered happily among the thousands of pilgrims. In a few hours
the yogi brought his small charges home by his simple mode of
transportation. The astonished parents heard the vivid tales of the
procession of images, and noted that several children were carrying
bags of Madura sweets.

An incredulous youth derided the saint and the story. The following
morning he approached Sadasiva.

“Master,” he said scornfully, “why don’t you take me to the festival,
even as you did yesterday for the other children?”

Sadasiva complied; the boy immediately found himself among the
distant city throng. But alas! where was the saint when the youth
wanted to leave? The weary boy reached his home by the ancient and
prosaic method of foot locomotion.

{FN41-1} Miss Bletch, unable to maintain the active pace set by Mr.
Wright and myself, remained happily with my relatives in Calcutta.

{FN41-2} This dam, a huge hydro-electric installation, lights Mysore
City and gives power to factories for silks, soaps, and sandalwood
oil. The sandalwood souvenirs from Mysore possess a delightful
fragrance which time does not exhaust; a slight pinprick revives
the odor. Mysore boasts some of the largest pioneer industrial
undertakings in India, including the Kolar Gold Mines, the Mysore
Sugar Factory, the huge iron and steel works at Bhadravati, and
the cheap and efficient Mysore State Railway which covers many of
the state’s 30,000 square miles.

The Maharaja and Yuvaraja who were my hosts in Mysore in 1935 have
both recently died. The son of the Yuvaraja, the present Maharaja,
is an enterprising ruler, and has added to Mysore’s industries a
large airplane factory.

{FN41-3} Six volumes on ANCIENT INDIA (Calcutta, 1879).

{FN41-5} Neither Alexander nor any of his generals ever crossed
the Ganges. Finding determined resistance in the northwest, the
Macedonian army refused to penetrate farther; Alexander was forced
to leave India and seek his conquests in Persia.

{FN41-5} From this question we may surmise that the “Son of Zeus”
had an occasional doubt that he had already attained perfection.

{FN41-6} All Greek observers comment on the lack of slavery in
India, a feature at complete variance with the structure of Hellenic
society.

{FN41-7} CREATIVE INDIA by Prof. Benoy Kumar Sarkar gives a
comprehensive picture of India’s ancient and modern achievements
and distinctive values in economics, political science, literature,
art, and social philosophy. (Lahore: Motilal Banarsi Dass, Publishers,
1937, 714 pp., $5.00.)

Another recommended volume is INDIAN CULTURE THROUGH THE AGES, by
S.  V. Venatesvara (New York: Longmans, Green & Co., $5.00).

{FN41-8} Manu is the universal lawgiver; not alone for Hindu society,
but for the world. All systems of wise social regulations and even
justice are patterned after Manu. Nietzsche has paid the following
tribute: “I know of no book in which so many delicate and kindly
things are said to woman as in the LAWBOOK OF MANU; those old
graybeards and saints have a manner of being gallant to women which
perhaps cannot be surpassed . . . an incomparably intellectual and
superior work . . . replete with noble values, it is filled with a
feeling of perfection, with a saying of yea to life, and a triumphant
sense of well-being in regard to itself and to life; the sun shines
upon the whole book.”

{FN41-9} “Inclusion in one of these four castes originally depended
not on a man’s birth but on his natural capacities as demonstrated
by the goal in life he elected to achieve,” an article in EAST-WEST
for January, 1935, tells us. “This goal could be (1) KAMA, desire,
activity of the life of the senses (SUDRA stage), (2) ARTHA, gain,
fulfilling but controlling the desires (VAISYA stage), (3) DHARMA,
self-discipline, the life of responsibility and right action
(KSHATRIYA stage), (4) MOKSHA, liberation, the life of spirituality
and religious teaching (BRAHMIN stage). These four castes render
service to humanity by (1) body, (2) mind, (3) will power, (4)
Spirit.

“These four stages have their correspondence in the eternal GUNAS
or qualities of nature, TAMAS, RAJAS, and SATTVA: obstruction,
activity, and expansion; or, mass, energy, and intelligence. The four
natural castes are marked by the GUNAS as (1) TAMAS (ignorance), (2)
TAMAS-RAJAS (mixture of ignorance and activity), (3) RAJAS-SATTVA
(mixture of right activity and enlightenment), (4) SATTVA
(enlightenment). Thus has nature marked every man with his caste,
by the predominance in himself of one, or the mixture of two, of the
GUNAS. Of course every human being has all three GUNAS in varying
proportions. The guru will be able rightly to determine a man’s
caste or evolutionary status.

“To a certain extent, all races and nations observe in practice, if
not in theory, the features of caste. Where there is great license
or so-called liberty, particularly in intermarriage between extremes
in the natural castes, the race dwindles away and becomes extinct.
The PURANA SAMHITA compares the offspring of such unions to barren
hybrids, like the mule which is incapable of propagation of its own
species. Artificial species are eventually exterminated. History
offers abundant proof of numerous great races which no longer have
any living representatives. The caste system of India is credited
by her most profound thinkers with being the check or preventive
against license which has preserved the purity of the race and
brought it safely through millenniums of vicissitudes, while other
races have vanished in oblivion.”

{FN41-10} His full title was Sri Sadasivendra Saraswati Swami. The
illustrious successor in the formal Shankara line, Jagadguru Sri
Shankaracharya of Sringeri Math, wrote an inspiring ODE dedicated
to Sadasiva. EAST-WEST for July, 1942, carried an article on
Sadasiva’s life.




CHAPTER: 42

LAST DAYS WITH MY GURU


“Guruji, I am glad to find you alone this morning.” I had just
arrived at the Serampore hermitage, carrying a fragrant burden of
fruit and roses. Sri Yukteswar glanced at me meekly.

“What is your question?” Master looked about the room as though he
were seeking escape.

“Guruji, I came to you as a high-school youth; now I am a grown
man, even with a gray hair or two. Though you have showered me with
silent affection from the first hour to this, do you realize that
once only, on the day of meeting, have you ever said, ‘I love you’?”
I looked at him pleadingly.

Master lowered his gaze. “Yogananda, must I bring out into the cold
realms of speech the warm sentiments best guarded by the wordless
heart?”

“Guruji, I know you love me, but my mortal ears ache to hear you
say so.”

“Be it as you wish. During my married life I often yearned for a
son, to train in the yogic path. But when you came into my life,
I was content; in you I have found my son.” Two clear teardrops
stood in Sri Yukteswar’s eyes. “Yogananda, I love you always.”

“Your answer is my passport to heaven.” I felt a weight lift from
my heart, dissolved forever at his words. Often had I wondered at
his silence. Realizing that he was unemotional and self-contained,
yet sometimes I feared I had been unsuccessful in fully satisfying
him.  His was a strange nature, never utterly to be known; a nature
deep and still, unfathomable to the outer world, whose values he
had long transcended.

A few days later, when I spoke before a huge audience at Albert
Hall in Calcutta, Sri Yukteswar consented to sit beside me on the
platform, with the Maharaja of Santosh and the Mayor of Calcutta.
Though Master made no remark to me, I glanced at him from time to
time during my address, and thought I detected a pleased twinkle
in his eyes.

Then came a talk before the alumni of Serampore College. As I gazed
upon my old classmates, and as they gazed on their own “Mad Monk,”
tears of joy showed unashamedly. My silver-tongued professor of
philosophy, Dr. Ghoshal, came forward to greet me, all our past
misunderstandings dissolved by the alchemist Time.

A Winter Solstice Festival was celebrated at the end of December
in the Serampore hermitage. As always, Sri Yukteswar’s disciples
gathered from far and near. Devotional SANKIRTANS, solos in the
nectar-sweet voice of Kristo-da, a feast served by young disciples,
Master’s profoundly moving discourse under the stars in the thronged
courtyard of the ashram-memories, memories! Joyous festivals of
years long past!  Tonight, however, there was to be a new feature.

“Yogananda, please address the assemblage-in English.” Master’s
eyes were twinkling as he made this doubly unusual request; was he
thinking of the shipboard predicament that had preceded my first
lecture in English? I told the story to my audience of brother
disciples, ending with a fervent tribute to our guru.

“His omnipresent guidance was with me not alone on the ocean
steamer,” I concluded, “but daily throughout my fifteen years in
the vast and hospitable land of America.”

After the guests had departed, Sri Yukteswar called me to the same
bedroom where-once only, after a festival of my early years-I had
been permitted to sleep on his wooden bed. Tonight my guru was
sitting there quietly, a semicircle of disciples at his feet. He
smiled as I quickly entered the room.

“Yogananda, are you leaving now for Calcutta? Please return here
tomorrow. I have certain things to tell you.”

The next afternoon, with a few simple words of blessing, Sri Yukteswar
bestowed on me the further monastic title of PARAMHANSA. {FN42-1}

“It now formally supersedes your former title of SWAMI,” he said as
I knelt before him. With a silent chuckle I thought of the struggle
which my American students would undergo over the pronunciation of
PARAMHANSAJI. {FN42-2}

“My task on earth is now finished; you must carry on.” Master
spoke quietly, his eyes calm and gentle. My heart was palpitating
in fear.

“Please send someone to take charge of our ashram at Puri,” Sri
Yukteswar went on. “I leave everything in your hands. You will be
able to successfully sail the boat of your life and that of the
organization to the divine shores.”

In tears, I was embracing his feet; he rose and blessed me endearingly.

The following day I summoned from Ranchi a disciple, Swami Sebananda,
and sent him to Puri to assume the hermitage duties. {FN42-3}
Later my guru discussed with me the legal details of settling his
estate; he was anxious to prevent the possibility of litigation by
relatives, after his death, for possession of his two hermitages
and other properties, which he wished to be deeded over solely for
charitable purposes.

“Arrangements were recently made for Master to visit Kidderpore,
{FN42-4} but he failed to go.” Amulaya Babu, a brother disciple, made
this remark to me one afternoon; I felt a cold wave of premonition.
To my pressing inquiries, Sri Yukteswar only replied, “I shall
go to Kidderpore no more.” For a moment, Master trembled like a
frightened child.

(“Attachment to bodily residence, springing up of its own nature
[i.e., arising from immemorial roots, past experiences of death],”
Patanjali wrote, {FN42-5} “is present in slight degree even in great
saints.” In some of his discourses on death, my guru had been wont
to add: “Just as a long-caged bird hesitates to leave its accustomed
home when the door is opened.”)

“Guruji,” I entreated him with a sob, “don’t say that! Never utter
those words to me!”

Sri Yukteswar’s face relaxed in a peaceful smile. Though nearing
his eighty-first birthday, he looked well and strong.

Basking day by day in the sunshine of my guru’s love, unspoken but
keenly felt, I banished from my conscious mind the various hints
he had given of his approaching passing.

“Sir, the KUMBHA MELA is convening this month at Allahabad.” I
showed Master the MELA dates in a Bengali almanac. {FN42-6}

“Do you really want to go?”

Not sensing Sri Yukteswar’s reluctance to have me leave him, I went
on, “Once you beheld the blessed sight of Babaji at an Allahabad
KUMBHA. Perhaps this time I shall be fortunate enough to see him.”


“I do not think you will meet him there.” My guru then fell into
silence, not wishing to obstruct my plans.

When I set out for Allahabad the following day with a small group,
Master blessed me quietly in his usual manner. Apparently I was
remaining oblivious to implications in Sri Yukteswar’s attitude
because the Lord wished to spare me the experience of being forced,
helplessly, to witness my guru’s passing. It has always happened in
my life that, at the death of those dearly beloved by me, God has
compassionately arranged that I be distant from the scene. {FN42-7}

Our party reached the KUMBHA MELA on January 23, 1936. The surging
crowd of nearly two million persons was an impressive sight, even
an overwhelming one. The peculiar genius of the Indian people is
the reverence innate in even the lowliest peasant for the worth of
the Spirit, and for the monks and sadhus who have forsaken worldly
ties to seek a diviner anchorage. Imposters and hypocrites there
are indeed, but India respects all for the sake of the few who
illumine the whole land with supernal blessings. Westerners who
were viewing the vast spectacle had a unique opportunity to feel
the pulse of the land, the spiritual ardor to which India owes her
quenchless vitality before the blows of time.

[Illustration: The woman yogi, Shankari Mai Jiew, only living
disciple of the great Trailanga Swami. The turbaned figure seated
directly beside her is Swami Benoyananda, a director of our Ranchi
yoga school for boys in Bihar. The picture was taken at the Hardwar
Kumbha Mela in 1938; the woman saint was then 112 years old.—see
majiew.jpg]

[Illustration: Krishnananda, at the 1936 Allahabad Kumbha Mela,
with his tame vegetarian lioness.—see lion.jpg]

[Illustration: Second-floor dining patio of Sri Yukteswar’s
Serampore hermitage. I am seated (in center) at my guru’s feet.—see
serampore.jpg]

The first day was spent by our group in sheer staring. Here were
countless bathers, dipping in the holy river for remission of sins;
there we saw solemn rituals of worship; yonder were devotional
offerings being strewn at the dusty feet of saints; a turn of our
heads, and a line of elephants, caparisoned horses and slow-paced
Rajputana camels filed by, or a quaint religious parade of naked
sadhus, waving scepters of gold and silver, or flags and streamers
of silken velvet.

Anchorites wearing only loincloths sat quietly in little groups,
their bodies besmeared with the ashes that protect them from the
heat and cold. The spiritual eye was vividly represented on their
foreheads by a single spot of sandalwood paste. Shaven-headed swamis
appeared by the thousands, ocher-robed and carrying their bamboo
staff and begging bowl. Their faces beamed with the renunciate’s
peace as they walked about or held philosophical discussions with
disciples.

Here and there under the trees, around huge piles of burning logs,
were picturesque sadhus, {FN42-8} their hair braided and massed in
coils on top of their heads. Some wore beards several feet in length,
curled and tied in a knot. They meditated quietly, or extended
their hands in blessing to the passing throng-beggars, maharajas on
elephants, women in multicolored SARIS—their bangles and anklets
tinkling, FAKIRS with thin arms held grotesquely aloft, BRAHMACHARIS
carrying meditation elbow-props, humble sages whose solemnity hid
an inner bliss. High above the din we heard the ceaseless summons
of the temple bells.

On our second MELA day my companions and I entered various ashrams
and temporary huts, offering PRONAMS to saintly personages. We
received the blessing of the leader of the GIRI branch of the Swami
Order-a thin, ascetical monk with eyes of smiling fire. Our next
visit took us to a hermitage whose guru had observed for the past
nine years the vows of silence and a strict fruitarian diet. On the
central dais in the ashram hall sat a blind sadhu, Pragla Chakshu,
profoundly learned in the SHASTRAS and highly revered by all sects.

After I had given a brief discourse in Hindi on VEDANTA, our group
left the peaceful hermitage to greet a near-by swami, Krishnananda,
a handsome monk with rosy cheeks and impressive shoulders. Reclining
near him was a tame lioness. Succumbing to the monk’s spiritual
charm—not, I am sure, to his powerful physique!-the jungle animal
refuses all meat in favor of rice and milk. The swami has taught
the tawny-haired beast to utter “AUM” in a deep, attractive growl-a
cat devotee!

Our next encounter, an interview with a learned young sadhu, is
well described in Mr. Wright’s sparkling travel diary.

“We rode in the Ford across the very low Ganges on a creaking
pontoon bridge, crawling snakelike through the crowds and over
narrow, twisting lanes, passing the site on the river bank which
Yoganandaji pointed out to me as the meeting place of Babaji and
Sri Yukteswarji.  Alighting from the car a short time later, we
walked some distance through the thickening smoke of the sadhus’
fires and over the slippery sands to reach a cluster of tiny,
very modest mud-and-straw huts. We halted in front of one of these
insignificant temporary dwellings, with a pygmy doorless entrance,
the shelter of Kara Patri, a young wandering sadhu noted for his
exceptional intelligence. There he sat, cross-legged on a pile of
straw, his only covering-and incidentally his only possession-being
an ocher cloth draped over his shoulders.

“Truly a divine face smiled at us after we had crawled on all fours
into the hut and PRONAMED at the feet of this enlightened soul,
while the kerosene lantern at the entrance flickered weird, dancing
shadows on the thatched walls. His face, especially his eyes
and perfect teeth, beamed and glistened. Although I was puzzled
by the Hindi, his expressions were very revealing; he was full of
enthusiasm, love, spiritual glory. No one could be mistaken as to
his greatness.

“Imagine the happy life of one unattached to the material world;
free of the clothing problem; free of food craving, never begging,
never touching cooked food except on alternate days, never carrying
a begging bowl; free of all money entanglements, never handling
money, never storing things away, always trusting in God; free
of transportation worries, never riding in vehicles, but always
walking on the banks of the sacred rivers; never remaining in one
place longer than a week in order to avoid any growth of attachment.

“Such a modest soul! unusually learned in the VEDAS, and possessing
an M.A. degree and the title of SHASTRI (master of scriptures) from
Benares University. A sublime feeling pervaded me as I sat at his
feet; it all seemed to be an answer to my desire to see the real,
the ancient India, for he is a true representative of this land of
spiritual giants.”

I questioned Kara Patri about his wandering life. “Don’t you have
any extra clothes for winter?”

“No, this is enough.”

“Do you carry any books?”

“No, I teach from memory those people who wish to hear me.”

“What else do you do?”

“I roam by the Ganges.”

At these quiet words, I was overpowered by a yearning for the simplicity
of his life. I remembered America, and all the responsibilities
that lay on my shoulders.

“No, Yogananda,” I thought, sadly for a moment, “in this life
roaming by the Ganges is not for you.”

After the sadhu had told me a few of his spiritual realizations,
I shot an abrupt question.

“Are you giving these descriptions from scriptural lore, or from
inward experience?”

“Half from book learning,” he answered with a straightforward smile,
“and half from experience.”

We sat happily awhile in meditative silence. After we had left his
sacred presence, I said to Mr. Wright, “He is a king sitting on a
throne of golden straw.”

We had our dinner that night on the MELA grounds under the stars,
eating from leaf plates pinned together with sticks. Dishwashings
in India are reduced to a minimum!

Two more days of the fascinating KUMBHA; then northwest along the
Jumna banks to Agra. Once again I gazed on the Taj Mahal; in memory
Jitendra stood by my side, awed by the dream in marble. Then on to
the Brindaban ashram of Swami Keshabananda.

My object in seeking out Keshabananda was connected with this book.
I had never forgotten Sri Yukteswar’s request that I write the life
of Lahiri Mahasaya. During my stay in India I was taking every
opportunity of contacting direct disciples and relatives of the
Yogavatar. Recording their conversations in voluminous notes, I
verified facts and dates, and collected photographs, old letters,
and documents. My Lahiri Mahasaya portfolio began to swell; I realized
with dismay that ahead of me lay arduous labors in authorship.
I prayed that I might be equal to my role as biographer of the
colossal guru. Several of his disciples feared that in a written
account their master might be belittled or misinterpreted.

“One can hardly do justice in cold words to the life of a divine
incarnation,” Panchanon Bhattacharya had once remarked to me.

Other close disciples were similarly satisfied to keep the Yogavatar
hidden in their hearts as the deathless preceptor. Nevertheless,
mindful of Lahiri Mahasaya’s prediction about his biography, I spared
no effort to secure and substantiate the facts of his outward life.

Swami Keshabananda greeted our party warmly at Brindaban in his
Katayani Peith Ashram, an imposing brick building with massive
black pillars, set in a beautiful garden. He ushered us at once
into a sitting room adorned with an enlargement of Lahiri Mahasaya’s
picture.  The swami was approaching the age of ninety, but his
muscular body radiated strength and health. With long hair and
a snow-white beard, eyes twinkling with joy, he was a veritable
patriarchal embodiment. I informed him that I wanted to mention
his name in my book on India’s masters.

“Please tell me about your earlier life.” I smiled entreatingly;
great yogis are often uncommunicative.

Keshabananda made a gesture of humility. “There is little of external
moment. Practically my whole life has been spent in the Himalayan
solitudes, traveling on foot from one quiet cave to another. For
a while I maintained a small ashram outside Hardwar, surrounded on
all sides by a grove of tall trees. It was a peaceful spot little
visited by travelers, owing to the ubiquitous presence of cobras.”
Keshabananda chuckled. “Later a Ganges flood washed away the
hermitage and cobras alike. My disciples then helped me to build
this Brindaban ashram.”

One of our party asked the swami how he had protected himself
against the Himalayan tigers. {FN42-9}

Keshabananda shook his head. “In those high spiritual altitudes,”
he said, “wild beasts seldom molest the yogis. Once in the jungle
I encountered a tiger face-to-face. At my sudden ejaculation, the
animal was transfixed as though turned to stone.” Again the swami
chuckled at his memories.

“Occasionally I left my seclusion to visit my guru in Benares. He
used to joke with me over my ceaseless travels in the Himalayan
wilderness.

“‘You have the mark of wanderlust on your foot,’ he told me once.
‘I am glad that the sacred Himalayas are extensive enough to engross
you.’

“Many times,” Keshabananda went on, “both before and after his
passing, Lahiri Mahasaya has appeared bodily before me. For him no
Himalayan height is inaccessible!”

Two hours later he led us to a dining patio. I sighed in silent
dismay. Another fifteen-course meal! Less than a year of Indian
hospitality, and I had gained fifty pounds! Yet it would have been
considered the height of rudeness to refuse any of the dishes,
carefully prepared for the endless banquets in my honor. In India
(nowhere else, alas!) a well-padded swami is considered a delightful
sight. {FN42-10}

[Illustration: Mr. Wright, myself, Miss Bletch—in Egypt—see
camel.jpg]

[Illustration: Rabindranath Tagore, inspired poet of Bengal, and
Nobel Prizeman in literature—see tagore.jpg]

[Illustration: Mr. Wright and I pose with the venerable Swami
Keshabananda and a disciple at the stately hermitage in Brindaban—see
keshabananda.jpg]

After dinner, Keshabananda led me to a secluded nook.

“Your arrival is not unexpected,” he said. “I have a message for
you.”

I was surprised; no one had known of my plan to visit Keshabananda.

“While roaming last year in the northern Himalayas near Badrinarayan,”
the swami continued, “I lost my way. Shelter appeared in a spacious
cave, which was empty, though the embers of a fire glowed in a hole
in the rocky floor. Wondering about the occupant of this lonely
retreat, I sat near the fire, my gaze fixed on the sunlit entrance
to the cave.

“‘Keshabananda, I am glad you are here.’ These words came from
behind me. I turned, startled, and was dazzled to behold Babaji!
The great guru had materialized himself in a recess of the cave.
Overjoyed to see him again after many years, I prostrated myself
at his holy feet.

“‘I called you here,’ Babaji went on. ‘That is why you lost your
way and were led to my temporary abode in this cave. It is a long
time since our last meeting; I am pleased to greet you once more.’

“The deathless master blessed me with some words of spiritual help,
then added: ‘I give you a message for Yogananda. He will pay you a
visit on his return to India. Many matters connected with his guru
and with the surviving disciples of Lahiri will keep Yogananda
fully occupied. Tell him, then, that I won’t see him this time, as
he is eagerly hoping; but I shall see him on some other occasion.’”

I was deeply touched to receive from Keshabananda’s lips this
consoling promise from Babaji. A certain hurt in my heart vanished;
I grieved no longer that, even as Sri Yukteswar had hinted, Babaji
did not appear at the KUMBHA MELA.

Spending one night as guests of the ashram, our party set out the
following afternoon for Calcutta. Riding over a bridge of the Jumna
River, we enjoyed a magnificent view of the skyline of Brindaban
just as the sun set fire to the sky-a veritable furnace of Vulcan
in color, reflected below us in the still waters.

The Jumna beach is hallowed by memories of the child Sri Krishna.
Here he engaged with innocent sweetness in his LILAS (plays)
with the GOPIS (maids), exemplifying the supernal love which ever
exists between a divine incarnation and his devotees. The life of
Lord Krishna has been misunderstood by many Western commentators.
Scriptural allegory is baffling to literal minds. A hilarious blunder
by a translator will illustrate this point. The story concerns an
inspired medieval saint, the cobbler Ravidas, who sang in the simple
terms of his own trade of the spiritual glory hidden in all mankind:

  Under the vast vault of blue
  Lives the divinity clothed in hide.

One turns aside to hide a smile on hearing the pedestrian interpretation
given to Ravidas’ poem by a Western writer:

“He afterwards built a hut, set up in it an idol which he made from
a hide, and applied himself to its worship.”

Ravidas was a brother disciple of the great Kabir. One of Ravidas’
exalted chelas was the Rani of Chitor. She invited a large number
of Brahmins to a feast in honor of her teacher, but they refused to
eat with a lowly cobbler. As they sat down in dignified aloofness
to eat their own uncontaminated meal, lo! each Brahmin found at his
side the form of Ravidas. This mass vision accomplished a widespread
spiritual revival in Chitor.

In a few days our little group reached Calcutta. Eager to see Sri
Yukteswar, I was disappointed to hear that he had left Serampore
and was now in Puri, about three hundred miles to the south.

“Come to Puri ashram at once.” This telegram was sent on March 8th
by a brother disciple to Atul Chandra Roy Chowdhry, one of Master’s
chelas in Calcutta. News of the message reached my ears; anguished
at its implications, I dropped to my knees and implored God that
my guru’s life be spared. As I was about to leave Father’s home
for the train, a divine voice spoke within.

“Do not go to Puri tonight. Thy prayer cannot be granted.”

“Lord,” I said, grief-stricken, “Thou dost not wish to engage
with me in a ‘tug of war’ at Puri, where Thou wilt have to deny
my incessant prayers for Master’s life. Must he, then, depart for
higher duties at Thy behest?”

In obedience to the inward command, I did not leave that night for
Puri. The following evening I set out for the train; on the way,
at seven o’clock, a black astral cloud suddenly covered the sky.
{FN42-11} Later, while the train roared toward Puri, a vision of
Sri Yukteswar appeared before me. He was sitting, very grave of
countenance, with a light on each side.

“Is it all over?” I lifted my arms beseechingly.

He nodded, then slowly vanished.

As I stood on the Puri train platform the following morning, still
hoping against hope, an unknown man approached me.

“Have you heard that your Master is gone?” He left me without another
word; I never discovered who he was nor how he had known where to
find me.

Stunned, I swayed against the platform wall, realizing that in
diverse ways my guru was trying to convey to me the devastating
news. Seething with rebellion, my soul was like a volcano. By the
time I reached the Puri hermitage I was nearing collapse. The inner
voice was tenderly repeating: “Collect yourself. Be calm.”

I entered the ashram room where Master’s body, unimaginably lifelike,
was sitting in the lotus posture-a picture of health and loveliness.
A short time before his passing, my guru had been slightly ill with
fever, but before the day of his ascension into the Infinite, his
body had become completely well. No matter how often I looked at
his dear form I could not realize that its life had departed. His
skin was smooth and soft; in his face was a beatific expression of
tranquillity. He had consciously relinquished his body at the hour
of mystic summoning.

“The Lion of Bengal is gone!” I cried in a daze.

I conducted the solemn rites on March 10th. Sri Yukteswar was buried
{FN42-12} with the ancient rituals of the swamis in the garden of
his Puri ashram. His disciples later arrived from far and near to
honor their guru at a vernal equinox memorial service. The AMRITA
BAZAR PATRIKA, leading newspaper of Calcutta, carried his picture
and the following report:

The death BHANDARA ceremony for Srimat Swami Sri Yukteswar Giri
Maharaj, aged 81, took place at Puri on March 21. Many disciples
came down to Puri for the rites.

One of the greatest expounders of the BHAGAVAD GITA, Swami Maharaj
was a great disciple of Yogiraj Sri Shyama Charan Lahiri Mahasaya
of Benares. Swami Maharaj was the founder of several Yogoda Sat-Sanga
(Self-Realization Fellowship) centers in India, and was the great
inspiration behind the yoga movement which was carried to the West
by Swami Yogananda, his principal disciple. It was Sri Yukteswarji’s
prophetic powers and deep realization that inspired Swami Yogananda
to cross the oceans and spread in America the message of the masters
of India.

His interpretations of the BHAGAVAD GITA and other scriptures testify
to the depth of Sri Yukteswarji’s command of the philosophy, both
Eastern and Western, and remain as an eye-opener for the unity
between Orient and Occident. As he believed in the unity of all
religious faiths, Sri Yukteswar Maharaj established SADHU SABHA
(Society of Saints) with the cooperation of leaders of various
sects and faiths, for the inculcation of a scientific spirit in
religion. At the time of his demise he nominated Swami Yogananda
his successor as the president of SADHU SABHA.

India is really poorer today by the passing of such a great man. May
all fortunate enough to have come near him inculcate in themselves
the true spirit of India’s culture and SADHANA which was personified
in him.

I returned to Calcutta. Not trusting myself as yet to go to the
Serampore hermitage with its sacred memories, I summoned Prafulla,
Sri Yukteswar’s little disciple in Serampore, and made arrangements
for him to enter the Ranchi school.

“The morning you left for the Allahabad MELA,” Prafulla told me,
“Master dropped heavily on the davenport.

“‘Yogananda is gone!’ he cried. ‘Yogananda is gone!’ He added
cryptically, ‘I shall have to tell him some other way.’ He sat then
for hours in silence.”

My days were filled with lectures, classes, interviews, and reunions
with old friends. Beneath a hollow smile and a life of ceaseless
activity, a stream of black brooding polluted the inner river of
bliss which for so many years had meandered under the sands of all
my perceptions.

“Where has that divine sage gone?” I cried silently from the depths
of a tormented spirit.

No answer came.

“It is best that Master has completed his union with the Cosmic
Beloved,” my mind assured me. “He is eternally glowing in the
dominion of deathlessness.”

“Never again may you see him in the old Serampore mansion,” my
heart lamented. “No longer may you bring your friends to meet him,
or proudly say: ‘Behold, there sits India’s JNANAVATAR!’”

Mr. Wright made arrangements for our party to sail from Bombay
for the West in early June. After a fortnight in May of farewell
banquets and speeches at Calcutta, Miss Bletch, Mr. Wright and myself
left in the Ford for Bombay. On our arrival, the ship authorities
asked us to cancel our passage, as no room could be found for the
Ford, which we would need again in Europe.

“Never mind,” I said gloomily to Mr. Wright. “I want to return once
more to Puri.” I silently added, “Let my tears once again water
the grave of my guru.”

{FN42-1} Literally, PARAM, highest; HANSA, swan. The HANSA is
represented in scriptural lore as the vehicle of Brahma, Supreme
Spirit; as the symbol of discrimination, the white HANSA swan is
thought of as able to separate the true SOMA nectar from a mixture
of milk and water. HAM-SA (pronounced HONG-SAU) are two sacred
Sanskrit chant words possessing a vibratory connection with the
incoming and outgoing breath. AHAM-SA is literally “I am He.”

{FN42-2} They have generally evaded the difficulty by addressing
me as SIR.

{FN42-3} At the Puri ashram, Swami Sebananda is still conducting
a small, flourishing yoga school for boys, and meditation groups
for adults. Meetings of saints and pundits convene there periodically.

{FN42-4} A section of Calcutta.

{FN42-5} APHORISMS: II:9.

{FN42-6} Religious MELAS are mentioned in the ancient MAHABHARATA.
The Chinese traveler Hieuen Tsiang has left an account of a vast
KUMBHA MELA held in A.D. 644 at Allahabad. The largest MELA is held
every twelfth year; the next largest (ARDHA or half) KUMBHA occurs
every sixth year. Smaller MELAS convene every third year, attracting
about a million devotees. The four sacred MELA cities are Allahabad,
Hardwar, Nasik, and Ujjain.

Early Chinese travelers have left us many striking pictures of
Indian society. The Chinese priest, Fa-Hsien, wrote an account of
his eleven years in India during the reign of Chandragupta II (early
4th century). The Chinese author relates: “Throughout the country
no one kills any living thing, nor drinks wine. . . . They do not
keep pigs or fowl; there are no dealings in cattle, no butchers’
shops or distilleries. Rooms with beds and mattresses, food and
clothes, are provided for resident and traveling priests without fail,
and this is the same in all places. The priests occupy themselves
with benevolent ministrations and with chanting liturgies; or they
sit in meditation.” Fa-Hsien tells us the Indian people were happy
and honest; capital punishment was unknown.

{FN42-7} I was not present at the deaths of my mother, elder
brother Ananta, eldest sister Roma, Master, Father, or of several
close disciples.

(Father passed on at Calcutta in 1942, at the age of eighty-nine.)

{FN42-8} The hundreds of thousands of Indian sadhus are controlled
by an executive committee of seven leaders, representing seven
large sections of India. The present MAHAMANDALESWAR or president
is Joyendra Puri. This saintly man is extremely reserved, often
confining his speech to three words-Truth, Love, and Work. A
sufficient conversation!

{FN42-9} There are many methods, it appears, for outwitting a
tiger. An Australian explorer, Francis Birtles, has recounted that
he found the Indian jungles “varied, beautiful, and safe.” His
safety charm was flypaper. “Every night I spread a quantity of
sheets around my camp and was never disturbed,” he explained. “The
reason is psychological.  The tiger is an animal of great conscious
dignity. He prowls around and challenges man until he comes to the
flypaper; he then slinks away. No dignified tiger would dare face
a human being after squatting down upon a sticky flypaper!”

{FN42-10} After I returned to America I took off sixty-five pounds.

{FN42-11} Sri Yukteswar passed at this hour-7:00 P.M., March 9,
1936.

{FN42-12} Funeral customs in India require cremation for householders;
swamis and monks of other orders are not cremated, but buried. (There
are occasional exceptions.) The bodies of monks are symbolically
considered to have undergone cremation in the fire of wisdom at
the time of taking the monastic vow.




CHAPTER: 43

THE RESURRECTION OF SRI YUKTESWAR


“Lord Krishna!” The glorious form of the avatar appeared in a
shimmering blaze as I sat in my room at the Regent Hotel in Bombay.
Shining over the roof of a high building across the street, the
ineffable vision had suddenly burst on my sight as I gazed out of
my long open third-story window.

The divine figure waved to me, smiling and nodding in greeting.
When I could not understand the exact message of Lord Krishna, he
departed with a gesture of blessing. Wondrously uplifted, I felt
that some spiritual event was presaged.

My Western voyage had, for the time being, been cancelled. I was
scheduled for several public addresses in Bombay before leaving on
a return visit to Bengal.

Sitting on my bed in the Bombay hotel at three o’clock in the
afternoon of June 19, 1936-one week after the vision of Krishna-I
was roused from my meditation by a beatific light. Before my open
and astonished eyes, the whole room was transformed into a strange
world, the sunlight transmuted into supernal splendor.

Waves of rapture engulfed me as I beheld the flesh and blood form
of Sri Yukteswar!

“My son!” Master spoke tenderly, on his face an angel-bewitching
smile.

For the first time in my life I did not kneel at his feet in
greeting but instantly advanced to gather him hungrily in my arms.
Moment of moments! The anguish of past months was toll I counted
weightless against the torrential bliss now descending.

“Master mine, beloved of my heart, why did you leave me?” I was
incoherent in an excess of joy. “Why did you let me go to the KUMBHA
MELA? How bitterly have I blamed myself for leaving you!”

[Illustration: KRISHNA, ANCIENT PROPHET OF INDIA, A modern artist’s
conception of the divine teacher whose spiritual counsel in the
Bhagavad Gita has become the Hindu Bible. Krishna is portrayed
in Hindu art with a peacock feather in his hair (symbol of the
Lord’s lila, play or creative sport), and carrying a flute, whose
enrapturing notes awaken the devotees, one by one, from their sleep
of maya or cosmic delusion.—see krishna.jpg]

“I did not want to interfere with your happy anticipation of seeing
the pilgrimage spot where first I met Babaji. I left you only for
a little while; am I not with you again?”

“But is it YOU, Master, the same Lion of God? Are you wearing a
body like the one I buried beneath the cruel Puri sands?”

“Yes, my child, I am the same. This is a flesh and blood body.
Though I see it as ethereal, to your sight it is physical. From
the cosmic atoms I created an entirely new body, exactly like that
cosmic-dream physical body which you laid beneath the dream-sands
at Puri in your dream-world. I am in truth resurrected-not on
earth but on an astral planet. Its inhabitants are better able than
earthly humanity to meet my lofty standards. There you and your
exalted loved ones shall someday come to be with me.”

“Deathless guru, tell me more!”

Master gave a quick, mirthful chuckle. “Please, dear one,” he said,
“won’t you relax your hold a little?”

“Only a little!” I had been embracing him with an octopus grip.
I could detect the same faint, fragrant, natural odor which had
been characteristic of his body before. The thrilling touch of his
divine flesh still persists around the inner sides of my arms and
in my palms whenever I recall those glorious hours.

“As prophets are sent on earth to help men work out their physical
karma, so I have been directed by God to serve on an astral planet
as a savior,” Sri Yukteswar explained. “It is called HIRANYALOKA
or ‘Illumined Astral Planet.’ There I am aiding advanced beings
to rid themselves of astral karma and thus attain liberation from
astral rebirths. The dwellers on Hiranyaloka are highly developed
spiritually; all of them had acquired, in their last earth-incarnation,
the meditation-given power of consciously leaving their physical
bodies at death. No one can enter Hiranyaloka unless he has passed
on earth beyond the state of SABIKALPA SAMADHI into the higher
state of NIRBIKALPA SAMADHI. {FN43-1}

“The Hiranyaloka inhabitants have already passed through the
ordinary astral spheres, where nearly all beings from earth must
go at death; there they worked out many seeds of their past actions
in the astral worlds. None but advanced beings can perform such
redemptive work effectually in the astral worlds. Then, in order
to free their souls more fully from the cocoon of karmic traces
lodged in their astral bodies, these higher beings were drawn by
cosmic law to be reborn with new astral bodies on Hiranyaloka, the
astral sun or heaven, where I have resurrected to help them. There
are also highly advanced beings on Hiranyaloka who have come from
the superior, subtler, causal world.”

My mind was now in such perfect attunement with my guru’s that he
was conveying his word-pictures to me partly by speech and partly
by thought-transference. I was thus quickly receiving his idea-tabloids.

“You have read in the scriptures,” Master went on, “that God encased
the human soul successively in three bodies-the idea, or causal,
body; the subtle astral body, seat of man’s mental and emotional
natures; and the gross physical body. On earth a man is equipped with
his physical senses. An astral being works with his consciousness
and feelings and a body made of lifetrons. {FN43-2} A causal-bodied
being remains in the blissful realm of ideas. My work is with those
astral beings who are preparing to enter the causal world.”

“Adorable Master, please tell me more about the astral cosmos.”
Though I had slightly relaxed my embrace at Sri Yukteswar’s request,
my arms were still around him. Treasure beyond all treasures, my
guru who had laughed at death to reach me!

“There are many astral planets, teeming with astral beings,” Master
began. “The inhabitants use astral planes, or masses of light,
to travel from one planet to another, faster than electricity and
radioactive energies.

“The astral universe, made of various subtle vibrations of light
and color, is hundreds of times larger than the material cosmos.
The entire physical creation hangs like a little solid basket
under the huge luminous balloon of the astral sphere. Just as many
physical suns and stars roam in space, so there are also countless
astral solar and stellar systems. Their planets have astral suns and
moons, more beautiful than the physical ones. The astral luminaries
resemble the aurora borealis-the sunny astral aurora being more
dazzling than the mild-rayed moon-aurora. The astral day and night
are longer than those of earth.

“The astral world is infinitely beautiful, clean, pure, and
orderly.  There are no dead planets or barren lands. The terrestrial
blemishes—weeds, bacteria, insects, snakes-are absent. Unlike
the variable climates and seasons of the earth, the astral planets
maintain the even temperature of an eternal spring, with occasional
luminous white snow and rain of many-colored lights. Astral planets
abound in opal lakes and bright seas and rainbow rivers.

“The ordinary astral universe-not the subtler astral heaven
of Hiranyaloka-is peopled with millions of astral beings who have
come, more or less recently, from the earth, and also with myriads
of fairies, mermaids, fishes, animals, goblins, gnomes, demigods
and spirits, all residing on different astral planets in accordance
with karmic qualifications. Various spheric mansions or vibratory
regions are provided for good and evil spirits. Good ones can travel
freely, but the evil spirits are confined to limited zones. In the
same way that human beings live on the surface of the earth, worms
inside the soil, fish in water, and birds in air, so astral beings
of different grades are assigned to suitable vibratory quarters.

“Among the fallen dark angels expelled from other worlds, friction
and war take place with lifetronic bombs or mental MANTRIC {FN43-3}
vibratory rays. These beings dwell in the gloom-drenched regions
of the lower astral cosmos, working out their evil karma.

“In the vast realms above the dark astral prison, all is shining
and beautiful. The astral cosmos is more naturally attuned than
the earth to the divine will and plan of perfection. Every astral
object is manifested primarily by the will of God, and partially by
the will-call of astral beings. They possess the power of modifying
or enhancing the grace and form of anything already created by the
Lord.  He has given His astral children the freedom and privilege
of changing or improving at will the astral cosmos. On earth a
solid must be transformed into liquid or other form through natural
or chemical processes, but astral solids are changed into astral
liquids, gases, or energy solely and instantly by the will of the
inhabitants.

“The earth is dark with warfare and murder in the sea, land,
and air,” my guru continued, “but the astral realms know a happy
harmony and equality. Astral beings dematerialize or materialize
their forms at will. Flowers or fish or animals can metamorphose
themselves, for a time, into astral men. All astral beings are
free to assume any form, and can easily commune together. No fixed,
definite, natural law hems them round-any astral tree, for example,
can be successfully asked to produce an astral mango or other
desired fruit, flower, or indeed any other object. Certain karmic
restrictions are present, but there are no distinctions in the
astral world about desirability of various forms. Everything is
vibrant with God’s creative light.

“No one is born of woman; offspring are materialized by astral beings
through the help of their cosmic will into specially patterned,
astrally condensed forms. The recently physically disembodied being
arrives in an astral family through invitation, drawn by similar
mental and spiritual tendencies.

“The astral body is not subject to cold or heat or other
natural conditions. The anatomy includes an astral brain, or the
thousand-petaled lotus of light, and six awakened centers in the
SUSHUMNA, or astral cerebro-spinal axis. The heart draws cosmic
energy as well as light from the astral brain, and pumps it to
the astral nerves and body cells, or lifetrons. Astral beings can
affect their bodies by lifetronic force or by MANTRIC vibrations.

“The astral body is an exact counterpart of the last physical form.
Astral beings retain the same appearance which they possessed in
youth in their previous earthly sojourn; occasionally an astral
being chooses, like myself, to retain his old age appearance.”
Master, emanating the very essence of youth, chuckled merrily.

“Unlike the spacial, three-dimensional physical world cognized
only by the five senses, the astral spheres are visible to the
all-inclusive sixth sense-intuition,” Sri Yukteswar went on. “By
sheer intuitional feeling, all astral beings see, hear, smell,
taste, and touch. They possess three eyes, two of which are partly
closed. The third and chief astral eye, vertically placed on
the forehead, is open. Astral beings have all the outer sensory
organs-ears, eyes, nose, tongue, and skin-but they employ the
intuitional sense to experience sensations through any part of the
body; they can see through the ear, or nose, or skin. They are able
to hear through the eyes or tongue, and can taste through the ears
or skin, and so forth. {FN43-4}

“Man’s physical body is exposed to countless dangers, and is easily
hurt or maimed; the ethereal astral body may occasionally be cut
or bruised but is healed at once by mere willing.”

“Gurudeva, are all astral persons beautiful?”

“Beauty in the astral world is known to be a spiritual quality,
and not an outward conformation,” Sri Yukteswar replied. “Astral
beings therefore attach little importance to facial features. They
have the privilege, however, of costuming themselves at will with
new, colorful, astrally materialized bodies. Just as worldly men
don new array for gala events, so astral beings find occasions to
bedeck themselves in specially designed forms.

“Joyous astral festivities on the higher astral planets like
Hiranyaloka take place when a being is liberated from the astral
world through spiritual advancement, and is therefore ready to enter
the heaven of the causal world. On such occasions the Invisible
Heavenly Father, and the saints who are merged in Him, materialize
Themselves into bodies of Their own choice and join the astral
celebration. In order to please His beloved devotee, the Lord takes
any desired form.  If the devotee worshiped through devotion, he
sees God as the Divine Mother. To Jesus, the Father-aspect of the
Infinite One was appealing beyond other conceptions. The individuality
with which the Creator has endowed each of His creatures makes every
conceivable and inconceivable demand on the Lord’s versatility!”
My guru and I laughed happily together.

“Friends of other lives easily recognize one another in the astral
world,” Sri Yukteswar went on in his beautiful, flutelike voice.
“Rejoicing at the immortality of friendship, they realize the
indestructibility of love, often doubted at the time of the sad,
delusive partings of earthly life.

“The intuition of astral beings pierces through the veil and
observes human activities on earth, but man cannot view the astral
world unless his sixth sense is somewhat developed. Thousands
of earth-dwellers have momentarily glimpsed an astral being or an
astral world.

“The advanced beings on Hiranyaloka remain mostly awake in ecstasy
during the long astral day and night, helping to work out intricate
problems of cosmic government and the redemption of prodigal
sons, earthbound souls. When the Hiranyaloka beings sleep, they
have occasional dreamlike astral visions. Their minds are usually
engrossed in the conscious state of highest NIRBIKALPA bliss.

“Inhabitants in all parts of the astral worlds are still subject
to mental agonies. The sensitive minds of the higher beings on
planets like Hiranyaloka feel keen pain if any mistake is made in
conduct or perception of truth. These advanced beings endeavor to
attune their every act and thought with the perfection of spiritual
law.

“Communication among the astral inhabitants is held entirely by
astral telepathy and television; there is none of the confusion and
misunderstanding of the written and spoken word which earth-dwellers
must endure. Just as persons on the cinema screen appear to move
and act through a series of light pictures, and do not actually
breathe, so the astral beings walk and work as intelligently guided
and coordinated images of light, without the necessity of drawing
power from oxygen. Man depends upon solids, liquids, gases, and
energy for sustenance; astral beings sustain themselves principally
by cosmic light.”

“Master mine, do astral beings eat anything?” I was drinking in his
marvelous elucidations with the receptivity of all my faculties-mind,
heart, soul. Superconscious perceptions of truth are permanently
real and changeless, while fleeting sense experiences and impressions
are never more than temporarily or relatively true, and soon lose
in memory all their vividness. My guru’s words were so penetratingly
imprinted on the parchment of my being that at any time, by
transferring my mind to the superconscious state, I can clearly
relive the divine experience.

“Luminous raylike vegetables abound in the astral soils,” he answered.
“The astral beings consume vegetables, and drink a nectar flowing
from glorious fountains of light and from astral brooks and rivers.
Just as invisible images of persons on the earth can be dug out of
the ether and made visible by a television apparatus, later being
dismissed again into space, so the God-created, unseen astral
blueprints of vegetables and plants floating in the ether are
precipitated on an astral planet by the will of its inhabitants.
In the same way, from the wildest fancy of these beings, whole
gardens of fragrant flowers are materialized, returning later to
the etheric invisibility.  Although dwellers on the heavenly planets
like Hiranyaloka are almost freed from any necessity of eating,
still higher is the unconditioned existence of almost completely
liberated souls in the causal world, who eat nothing save the manna
of bliss.

“The earth-liberated astral being meets a multitude of relatives,
fathers, mothers, wives, husbands, and friends, acquired during
different incarnations on earth, {FN43-5} as they appear from time
to time in various parts of the astral realms. He is therefore at
a loss to understand whom to love especially; he learns in this way
to give a divine and equal love to all, as children and individualized
expressions of God. Though the outward appearance of loved ones
may have changed, more or less according to the development of new
qualities in the latest life of any particular soul, the astral
being employs his unerring intuition to recognize all those once dear
to him in other planes of existence, and to welcome them to their
new astral home. Because every atom in creation is inextinguishably
dowered with individuality, {FN43-6} an astral friend will be
recognized no matter what costume he may don, even as on earth an
actor’s identity is discoverable by close observation despite any
disguise.

“The span of life in the astral world is much longer than on earth.
A normal advanced astral being’s average life period is from five
hundred to one thousand years, measured in accordance with earthly
standards of time. As certain redwood trees outlive most trees by
millenniums, or as some yogis live several hundred years though
most men die before the age of sixty, so some astral beings live
much longer than the usual span of astral existence. Visitors
to the astral world dwell there for a longer or shorter period in
accordance with the weight of their physical karma, which draws
them back to earth within a specified time.

“The astral being does not have to contend painfully with death
at the time of shedding his luminous body. Many of these beings
nevertheless feel slightly nervous at the thought of dropping their
astral form for the subtler causal one. The astral world is free
from unwilling death, disease, and old age. These three dreads
are the curse of earth, where man has allowed his consciousness to
identify itself almost wholly with a frail physical body requiring
constant aid from air, food, and sleep in order to exist at all.

“Physical death is attended by the disappearance of breath and
the disintegration of fleshly cells. Astral death consists of the
dispersement of lifetrons, those manifest units of energy which
constitute the life of astral beings. At physical death a being
loses his consciousness of flesh and becomes aware of his subtle
body in the astral world. Experiencing astral death in due time, a
being thus passes from the consciousness of astral birth and death
to that of physical birth and death. These recurrent cycles of
astral and physical encasement are the ineluctable destiny of all
unenlightened beings. Scriptural definitions of heaven and hell
sometimes stir man’s deeper-than-subconscious memories of his long
series of experiences in the blithesome astral and disappointing
terrestrial worlds.”

“Beloved Master,” I asked, “will you please describe more in detail
the difference between rebirth on the earth and in the astral and
causal spheres?”

“Man as an individualized soul is essentially causal-bodied,” my
guru explained. “That body is a matrix of the thirty-five IDEAS
required by God as the basic or causal thought forces from which
He later formed the subtle astral body of nineteen elements and
the gross physical body of sixteen elements.

“The nineteen elements of the astral body are mental, emotional,
and lifetronic. The nineteen components are intelligence; ego;
feeling; mind (sense-consciousness); five instruments of KNOWLEDGE,
the subtle counterparts of the senses of sight, hearing, smell,
taste, touch; five instruments of ACTION, the mental correspondence
for the executive abilities to procreate, excrete, talk, walk, and
exercise manual skill; and five instruments of LIFE FORCE, those
empowered to perform the crystallizing, assimilating, eliminating,
metabolizing, and circulating functions of the body. This subtle
astral encasement of nineteen elements survives the death of the
physical body, which is made of sixteen gross metallic and nonmetallic
elements.

“God thought out different ideas within Himself and projected them
into dreams. Lady Cosmic Dream thus sprang out decorated in all
her colossal endless ornaments of relativity.

“In thirty-five thought categories of the causal body, God elaborated
all the complexities of man’s nineteen astral and sixteen physical
counterparts. By condensation of vibratory forces, first subtle,
then gross, He produced man’s astral body and finally his physical
form.  According to the law of relativity, by which the Prime
Simplicity has become the bewildering manifold, the causal cosmos
and causal body are different from the astral cosmos and astral body;
the physical cosmos and physical body are likewise characteristically
at variance with the other forms of creation.

“The fleshly body is made of the fixed, objectified dreams of the
Creator. The dualities are ever-present on earth: disease and health,
pain and pleasure, loss and gain. Human beings find limitation and
resistance in three-dimensional matter. When man’s desire to live
is severely shaken by disease or other causes, death arrives; the
heavy overcoat of the flesh is temporarily shed. The soul, however,
remains encased in the astral and causal bodies. {FN43-7} The adhesive
force by which all three bodies are held together is desire. The
power of unfulfilled desires is the root of all man’s slavery.

“Physical desires are rooted in egotism and sense pleasures. The
compulsion or temptation of sensory experience is more powerful
than the desire-force connected with astral attachments or causal
perceptions.

“Astral desires center around enjoyment in terms of vibration. Astral
beings enjoy the ethereal music of the spheres and are entranced
by the sight of all creation as exhaustless expressions of changing
light. The astral beings also smell, taste, and touch light.
Astral desires are thus connected with an astral being’s power to
precipitate all objects and experiences as forms of light or as
condensed thoughts or dreams.

“Causal desires are fulfilled by perception only. The nearly-free
beings who are encased only in the causal body see the whole universe
as realizations of the dream-ideas of God; they can materialize
anything and everything in sheer thought. Causal beings therefore
consider the enjoyment of physical sensations or astral delights
as gross and suffocating to the soul’s fine sensibilities. Causal
beings work out their desires by materializing them instantly.
{FN43-8} Those who find themselves covered only by the delicate veil
of the causal body can bring universes into manifestation even as
the Creator.  Because all creation is made of the cosmic dream-texture,
the soul thinly clothed in the causal has vast realizations of
power.

“A soul, being invisible by nature, can be distinguished only by
the presence of its body or bodies. The mere presence of a body
signifies that its existence is made possible by unfulfilled desires.
{FN43-9}

“So long as the soul of man is encased in one, two, or three
body-containers, sealed tightly with the corks of ignorance and
desires, he cannot merge with the sea of Spirit. When the gross
physical receptacle is destroyed by the hammer of death, the other
two coverings-astral and causal-still remain to prevent the soul
from consciously joining the Omnipresent Life. When desirelessness
is attained through wisdom, its power disintegrates the two remaining
vessels. The tiny human soul emerges, free at last; it is one with
the Measureless Amplitude.”

I asked my divine guru to shed further light on the high and
mysterious causal world.

“The causal world is indescribably subtle,” he replied. “In order
to understand it, one would have to possess such tremendous powers
of concentration that he could close his eyes and visualize the
astral cosmos and the physical cosmos in all their vastness-the
luminous balloon with the solid basket-as existing in ideas only.
If by this superhuman concentration one succeeded in converting or
resolving the two cosmoses with all their complexities into sheer
ideas, he would then reach the causal world and stand on the
borderline of fusion between mind and matter. There one perceives
all created things—solids, liquids, gases, electricity, energy,
all beings, gods, men, animals, plants, bacteria-as forms of
consciousness, just as a man can close his eyes and realize that
he exists, even though his body is invisible to his physical eyes
and is present only as an idea.

“Whatever a human being can do in fancy, a causal being can do in
reality. The most colossal imaginative human intelligence is able,
in mind only, to range from one extreme of thought to another,
to skip mentally from planet to planet, or tumble endlessly down
a pit of eternity, or soar rocketlike into the galaxied canopy,
or scintillate like a searchlight over milky ways and the starry
spaces. But beings in the causal world have a much greater freedom,
and can effortlessly manifest their thoughts into instant objectivity,
without any material or astral obstruction or karmic limitation.

“Causal beings realize that the physical cosmos is not primarily
constructed of electrons, nor is the astral cosmos basically
composed of lifetrons-both in reality are created from the minutest
particles of God-thought, chopped and divided by MAYA, the law of
relativity which intervenes to apparently separate the Noumenon
from His phenomena.

“Souls in the causal world recognize one another as individualized
points of joyous Spirit; their thought-things are the only objects
which surround them. Causal beings see the difference between
their bodies and thoughts to be merely ideas. As a man, closing his
eyes, can visualize a dazzling white light or a faint blue haze, so
causal beings by thought alone are able to see, hear, feel, taste,
and touch; they create anything, or dissolve it, by the power of
cosmic mind.

“Both death and rebirth in the causal world are in thought.
Causal-bodied beings feast only on the ambrosia of eternally
new knowledge.  They drink from the springs of peace, roam on the
trackless soil of perceptions, swim in the ocean-endlessness of
bliss. Lo! see their bright thought-bodies zoom past trillions of
Spirit-created planets, fresh bubbles of universes, wisdom-stars,
spectral dreams of golden nebulae, all over the skiey blue bosom
of Infinity!

“Many beings remain for thousands of years in the causal cosmos.
By deeper ecstasies the freed soul then withdraws itself from the
little causal body and puts on the vastness of the causal cosmos.
All the separate eddies of ideas, particularized waves of power,
love, will, joy, peace, intuition, calmness, self-control, and
concentration melt into the ever-joyous Sea of Bliss. No longer
does the soul have to experience its joy as an individualized wave
of consciousness, but is merged in the One Cosmic Ocean, with all
its waves-eternal laughter, thrills, throbs.

“When a soul is out of the cocoon of the three bodies it escapes
forever from the law of relativity and becomes the ineffable
Ever-Existent. {FN43-10} Behold the butterfly of Omnipresence, its
wings etched with stars and moons and suns! The soul expanded into
Spirit remains alone in the region of lightless light, darkless
dark, thoughtless thought, intoxicated with its ecstasy of joy in
God’s dream of cosmic creation.”

“A free soul!” I ejaculated in awe.

“When a soul finally gets out of the three jars of bodily delusions,”
Master continued, “it becomes one with the Infinite without any
loss of individuality. Christ had won this final freedom even before
he was born as Jesus. In three stages of his past, symbolized in
his earth-life as the three days of his experience of death and
resurrection, he had attained the power to fully arise in Spirit.

“The undeveloped man must undergo countless earthly and astral
and causal incarnations in order to emerge from his three bodies.
A master who achieves this final freedom may elect to return
to earth as a prophet to bring other human beings back to God, or
like myself he may choose to reside in the astral cosmos. There a
savior assumes some of the burden of the inhabitants’ karma {FN43-11}
and thus helps them to terminate their cycle of reincarnation in
the astral cosmos and go on permanently to the causal spheres. Or
a freed soul may enter the causal world to aid its beings to shorten
their span in the causal body and thus attain the Absolute Freedom.”

“Resurrected One, I want to know more about the karma which forces
souls to return to the three worlds.” I could listen forever,
I thought, to my omniscient Master. Never in his earth-life had I
been able at one time to assimilate so much of his wisdom. Now for
the first time I was receiving a clear, definite insight into the
enigmatic interspaces on the checkerboard of life and death.

“The physical karma or desires of man must be completely worked
out before his permanent stay in astral worlds becomes possible,”
my guru elucidated in his thrilling voice. “Two kinds of beings
live in the astral spheres. Those who still have earthly karma to
dispose of and who must therefore reinhabit a gross physical body
in order to pay their karmic debts could be classified, after
physical death, as temporary visitors to the astral world rather
than as permanent residents.

“Beings with unredeemed earthly karma are not permitted after
astral death to go to the high causal sphere of cosmic ideas, but
must shuttle to and fro from the physical and astral worlds only,
conscious successively of their physical body of sixteen gross
elements, and of their astral body of nineteen subtle elements.
After each loss of his physical body, however, an undeveloped being
from the earth remains for the most part in the deep stupor of the
death-sleep and is hardly conscious of the beautiful astral sphere.
After the astral rest, such a man returns to the material plane for
further lessons, gradually accustoming himself, through repeated
journeys, to the worlds of subtle astral texture.

“Normal or long-established residents of the astral universe,
on the other hand, are those who, freed forever from all material
longings, need return no more to the gross vibrations of earth.
Such beings have only astral and causal karma to work out. At astral
death these beings pass to the infinitely finer and more delicate
causal world. Shedding the thought-form of the causal body at the
end of a certain span, determined by cosmic law, these advanced
beings then return to Hiranyaloka or a similar high astral planet,
reborn in a new astral body to work out their unredeemed astral
karma.

“My son, you may now comprehend more fully that I am resurrected by
divine decree,” Sri Yukteswar continued, “as a savior of astrally
reincarnating souls coming back from the causal sphere, in
particular, rather than of those astral beings who are coming up
from the earth.  Those from the earth, if they still retain vestiges
of material karma, do not rise to the very high astral planets like
Hiranyaloka.

“Just as most people on earth have not learned through meditation-acquired
vision to appreciate the superior joys and advantages of astral life
and thus, after death, desire to return to the limited, imperfect
pleasures of earth, so many astral beings, during the normal
disintegration of their astral bodies, fail to picture the advanced
state of spiritual joy in the causal world and, dwelling on thoughts
of the more gross and gaudy astral happiness, yearn to revisit the
astral paradise. Heavy astral karma must be redeemed by such beings
before they can achieve after astral death a permanent stay in the
causal thought-world, so thinly partitioned from the Creator.

“Only when a being has no further desires for experiences in the
pleasing-to-the-eye astral cosmos, and cannot be tempted to go
back there, does he remain in the causal world. Completing there
the work of redeeming all causal karma or seeds of past desires, the
confined soul thrusts out the last of the three corks of ignorance
and, emerging from the final jar of the causal body, commingles
with the Eternal.

“Now do you understand?” Master smiled so enchantingly!

“Yes, through your grace. I am speechless with joy and gratitude.”

Never from song or story had I ever received such inspiring knowledge.
Though the Hindu scriptures refer to the causal and astral worlds
and to man’s three bodies, how remote and meaningless those pages
compared with the warm authenticity of my resurrected Master! For
him indeed existed not a single “undiscover’d country from whose
bourn no traveller returns”!

“The interpenetration of man’s three bodies is expressed in many
ways through his threefold nature,” my great guru went on. “In
the wakeful state on earth a human being is conscious more or less
of his three vehicles. When he is sensuously intent on tasting,
smelling, touching, listening, or seeing, he is working principally
through his physical body. Visualizing or willing, he is working
mainly through his astral body. His causal medium finds expression
when man is thinking or diving deep in introspection or meditation;
the cosmical thoughts of genius come to the man who habitually
contacts his causal body. In this sense an individual may be
classified broadly as ‘a material man,’ ‘an energetic man,’ or ‘an
intellectual man.’

“A man identifies himself about sixteen hours daily with his
physical vehicle. Then he sleeps; if he dreams, he remains in his
astral body, effortlessly creating any object even as do the astral
beings. If man’s sleep be deep and dreamless, for several hours he
is able to transfer his consciousness, or sense of I-ness, to the
causal body; such sleep is revivifying. A dreamer is contacting
his astral and not his causal body; his sleep is not fully refreshing.”

I had been lovingly observing Sri Yukteswar while he gave his
wondrous exposition.

“Angelic guru,” I said, “your body looks exactly as it did when
last I wept over it in the Puri ashram.”

“O yes, my new body is a perfect copy of the old one. I materialize
or dematerialize this form any time at will, much more frequently
than I did while on earth. By quick dematerialization, I now travel
instantly by light express from planet to planet or, indeed, from
astral to causal or to physical cosmos.” My divine guru smiled.
“Though you move about so fast these days, I had no difficulty in
finding you at Bombay!”

“O Master, I was grieving so deeply about your death!”

“Ah, wherein did I die? Isn’t there some contradiction?” Sri
Yukteswar’s eyes were twinkling with love and amusement.

“You were only dreaming on earth; on that earth you saw my
dream-body,” he went on. “Later you buried that dream-image. Now
my finer fleshly body-which you behold and are even now embracing
rather closely!-is resurrected on another finer dream-planet of
God. Someday that finer dream-body and finer dream-planet will pass
away; they too are not forever. All dream-bubbles must eventually
burst at a final wakeful touch. Differentiate, my son Yogananda,
between dreams and Reality!”

This idea of VEDANTIC {FN43-12} resurrection struck me with wonder.
I was ashamed that I had pitied Master when I had seen his lifeless
body at Puri. I comprehended at last that my guru had always been
fully awake in God, perceiving his own life and passing on earth,
and his present resurrection, as nothing more than relativities of
divine ideas in the cosmic dream.

“I have now told you, Yogananda, the truths of my life, death,
and resurrection. Grieve not for me; rather broadcast everywhere
the story of my resurrection from the God-dreamed earth of men to
another God-dreamed planet of astrally garbed souls! New hope will
be infused into the hearts of misery-mad, death-fearing dreamers
of the world.”

“Yes, Master!” How willingly would I share with others my joy at
his resurrection!

“On earth my standards were uncomfortably high, unsuited to the
natures of most men. Often I scolded you more than I should have.
You passed my test; your love shone through the clouds of all
reprimands.” He added tenderly, “I have also come today to tell
you: Never again shall I wear the stern gaze of censure. I shall
scold you no more.”

How much I had missed the chastisements of my great guru! Each one
had been a guardian angel of protection.

“Dearest Master! Rebuke me a million times-do scold me now!”

“I shall chide you no more.” His divine voice was grave, yet with
an undercurrent of laughter. “You and I shall smile together, so
long as our two forms appear different in the MAYA-dream of God.
Finally we shall merge as one in the Cosmic Beloved; our smiles
shall be His smile, our unified song of joy vibrating throughout
eternity to be broadcast to God-tuned souls!”

Sri Yukteswar gave me light on certain matters which I cannot reveal
here. During the two hours that he spent with me in the Bombay hotel
room he answered my every question. A number of world prophecies
uttered by him that June day in 1936 have already come to pass.

“I leave you now, beloved one!” At these words I felt Master melting
away within my encircling arms.

“My child,” his voice rang out, vibrating into my very soul-firmament,
“whenever you enter the door of NIRBIKALPA SAMADHI and call on me,
I shall come to you in flesh and blood, even as today.”

With this celestial promise Sri Yukteswar vanished from my sight.
A cloud-voice repeated in musical thunder: “Tell all! Whosoever
knows by NIRBIKALPA realization that your earth is a dream of God
can come to the finer dream-created planet of Hiranyaloka, and
there find me resurrected in a body exactly like my earthly one.
Yogananda, tell all!”

Gone was the sorrow of parting. The pity and grief for his death,
long robber of my peace, now fled in stark shame. Bliss poured
forth like a fountain through endless, newly opened soul-pores.
Anciently clogged with disuse, they now widened in purity at the
driving flood of ecstasy. Subconscious thoughts and feelings of my
past incarnations shed their karmic taints, lustrously renewed by
Sri Yukteswar’s divine visit.

In this chapter of my autobiography I have obeyed my guru’s behest
and spread the glad tiding, though it confound once more an incurious
generation. Groveling, man knows well; despair is seldom alien;
yet these are perversities, no part of man’s true lot. The day he
wills, he is set on the path to freedom. Too long has he hearkened
to the dank pessimism of his “dust-thou-art” counselors, heedless
of the unconquerable soul.

I was not the only one privileged to behold the Resurrected Guru.

One of Sri Yukteswar’s chelas was an aged woman, affectionately
known as MA (Mother), whose home was close to the Puri hermitage.
Master had often stopped to chat with her during his morning walk.
On the evening of March 16, 1936, Ma arrived at the ashram and
asked to see her guru.

“Why, Master died a week ago!” Swami Sebananda, now in charge of
the Puri hermitage, looked at her sadly.

“That’s impossible!” She smiled a little. “Perhaps you are just
trying to protect the guru from insistent visitors?”

“No.” Sebananda recounted details of the burial. “Come,” he said,
“I will take you to the front garden to Sri Yukteswarji’s grave.”

Ma shook her head. “There is no grave for him! This morning at ten
o’clock he passed in his usual walk before my door! I talked to
him for several minutes in the bright outdoors.

“‘Come this evening to the ashram,’ he said.

“I am here! Blessings pour on this old gray head! The deathless guru
wanted me to understand in what transcendent body he had visited
me this morning!”

The astounded Sebananda knelt before her.

“Ma,” he said, “what a weight of grief you lift from my heart! He
is risen!”

{FN43-1} In SABIKALPA SAMADHI the devotee has spiritually progressed
to a state of inward divine union, but cannot maintain his cosmic
consciousness except in the immobile trance-state. By continuous
meditation, he reaches the superior state of NIRBIKALPA SAMADHI,
where he moves freely in the world and performs his outward duties
without any loss of God-realization.

{FN43-2} Sri Yukteswar used the word PRANA; I have translated it as
lifetrons. The Hindu scriptures refer not only to the ANU, “atom,”
and to the PARAMANU, “beyond the atom,” finer electronic energies;
but also to PRANA, “creative lifetronic force.” Atoms and electrons
are blind forces; PRANA is inherently intelligent. The pranic
lifetrons in the spermatozoa and ova, for instance, guide the
embryonic development according to a karmic design.


{FN43-3} Adjective of MANTRA, chanted seed-sounds discharged by
the mental gun of concentration. The PURANAS (ancient SHASTRAS or
treatises) describe these MANTRIC wars between DEVAS and ASURAS
(gods and demons). An ASURA once tried to slay a DEVA with a potent
chant.  But due to mispronunciation the mental bomb acted as a
boomerang and killed the demon.

{FN43-4} Examples of such powers are not wanting even on earth, as
in the case of Helen Keller and other rare beings.

{FN43-5} Lord Buddha was once asked why a man should love all
persons equally. “Because,” the great teacher replied, “in the
very numerous and varied lifespans of each man, every other being
has at one time or another been dear to him.”

{FN43-6} The eight elemental qualities which enter into all created
life, from atom to man, are earth, water, fire, air, ether, motion,
mind, and individuality. (BHAGAVAD GITA: VII:4.)

{FN43-7} Body signifies any soul-encasement, whether gross or
subtle.  The three bodies are cages for the Bird of Paradise.

{FN43-8} Even as Babaji helped Lahiri Mahasaya to rid himself of a
subconscious desire from some past life for a palace, as described
in chapter 34.

{FN43-9} “And he said unto them, Wheresoever the body is, thither
will the eagles be gathered together.”-LUKE 17:37. Wherever the
soul is encased in the physical body or in the astral body or in
the causal body, there the eagles of desires-which prey on human
sense weaknesses, or on astral and causal attachments-will also
gather to keep the soul a prisoner.

{FN43-10} “Him that overcometh will I make a pillar in the temple
of my God, and he shall go no more out (i.e., shall reincarnate
no more). .  . . To him that overcometh will I grant to sit with
me in my throne, even as I also overcame, and am set down with my
Father in his throne.”-REVELATION 3:12, 21.

{FN43-11} Sri Yukteswar was signifying that, even as in his earthly
incarnation he had occasionally assumed the weight of disease to
lighten his disciples’ karma, so in the astral world his mission
as a savior enabled him to take on certain astral karma of dwellers
on Hiranyaloka, and thus hasten their evolution into the higher
causal world.

{FN43-12} Life and death as relativities of thought only. VEDANTA
points out that God is the only Reality; all creation or separate
existence is MAYA or illusion. This philosophy of monism received
its highest expression in the UPANISHAD commentaries of Shankara.




CHAPTER: 44

WITH MAHATMA GANDHI AT WARDHA


“Welcome to Wardha!” Mahadev Desai, secretary to Mahatma Gandhi,
greeted Miss Bletch, Mr. Wright, and myself with these cordial words
and the gift of wreaths of KHADDAR (homespun cotton). Our little
group had just dismounted at the Wardha station on an early morning
in August, glad to leave the dust and heat of the train. Consigning
our luggage to a bullock cart, we entered an open motor car with
Mr. Desai and his companions, Babasaheb Deshmukh and Dr. Pingale.
A short drive over the muddy country roads brought us to MAGANVADI,
the ashram of India’s political saint.

Mr. Desai led us at once to the writing room where, cross-legged,
sat Mahatma Gandhi. Pen in one hand and a scrap of paper in the
other, on his face a vast, winning, warm-hearted smile!

“Welcome!” he scribbled in Hindi; it was a Monday, his weekly day
of silence.

Though this was our first meeting, we beamed on each other
affectionately. In 1925 Mahatma Gandhi had honored the Ranchi school
by a visit, and had inscribed in its guest-book a gracious tribute.

The tiny 100-pound saint radiated physical, mental, and spiritual
health. His soft brown eyes shone with intelligence, sincerity,
and discrimination; this statesman has matched wits and emerged the
victor in a thousand legal, social, and political battles. No other
leader in the world has attained the secure niche in the hearts of
his people that Gandhi occupies for India’s unlettered millions.
Their spontaneous tribute is his famous title-MAHATMA, “great
soul.” {FN44-1} For them alone Gandhi confines his attire to the
widely-cartooned loincloth, symbol of his oneness with the downtrodden
masses who can afford no more.

[Illustration: MAHATMA GANDHI, I enjoy a quiet lunch with India’s
political saint at his hermitage in Wardha, August, 1935.—see
gandhi.jpg]

“The ashram residents are wholly at your disposal; please call on
them for any service.” With characteristic courtesy, the Mahatma
handed me this hastily-written note as Mr. Desai led our party from
the writing room toward the guest house.

Our guide led us through orchards and flowering fields to
a tile-roofed building with latticed windows. A front-yard well,
twenty-five feet across, was used, Mr. Desai said, for watering
stock; near-by stood a revolving cement wheel for threshing rice.
Each of our small bedrooms proved to contain only the irreducible
minimum-a bed, handmade of rope. The whitewashed kitchen boasted a
faucet in one corner and a fire pit for cooking in another. Simple
Arcadian sounds reached our ears-the cries of crows and sparrows,
the lowing of cattle, and the rap of chisels being used to chip
stones.

Observing Mr. Wright’s travel diary, Mr. Desai opened a page and
wrote on it a list of SATYAGRAHA {FN44-2} vows taken by all the
Mahatma’s strict followers (SATYAGRAHIS):

“Nonviolence; Truth; Non-Stealing; Celibacy; Non-Possession;
Body-Labor; Control of the Palate; Fearlessness; Equal Respect for
all Religions; SWADESHI (use of home manufactures); Freedom from
Untouchability. These eleven should be observed as vows in a spirit
of humility.”

(Gandhi himself signed this page on the following day, giving the
date also-August 27, 1935.)

Two hours after our arrival my companions and I were summoned
to lunch. The Mahatma was already seated under the arcade of the
ashram porch, across the courtyard from his study. About twenty-five
barefooted SATYAGRAHIS were squatting before brass cups and plates.
A community chorus of prayer; then a meal served from large brass
pots containing CHAPATIS (whole-wheat unleavened bread) sprinkled
with GHEE; TALSARI (boiled and diced vegetables), and a lemon jam.

The Mahatma ate CHAPATIS, boiled beets, some raw vegetables, and
oranges. On the side of his plate was a large lump of very bitter
NEEM leaves, a notable blood cleanser. With his spoon he separated
a portion and placed it on my dish. I bolted it down with water,
remembering childhood days when Mother had forced me to swallow the
disagreeable dose. Gandhi, however, bit by bit was eating the NEEM
paste with as much relish as if it had been a delicious sweetmeat.

In this trifling incident I noted the Mahatma’s ability to detach
his mind from the senses at will. I recalled the famous appendectomy
performed on him some years ago. Refusing anesthetics, the saint
had chatted cheerfully with his disciples throughout the operation,
his infectious smile revealing his unawareness of pain.

The afternoon brought an opportunity for a chat with Gandhi’s noted
disciple, daughter of an English admiral, Miss Madeleine Slade, now
called Mirabai. {FN44-3} Her strong, calm face lit with enthusiasm
as she told me, in flawless Hindi, of her daily activities.

“Rural reconstruction work is rewarding! A group of us go every
morning at five o’clock to serve the near-by villagers and teach
them simple hygiene. We make it a point to clean their latrines and
their mud-thatched huts. The villagers are illiterate; they cannot
be educated except by example!” She laughed gaily.

I looked in admiration at this highborn Englishwoman whose true
Christian humility enables her to do the scavengering work usually
performed only by “untouchables.”

“I came to India in 1925,” she told me. “In this land I feel that
I have ‘come back home.’ Now I would never be willing to return to
my old life and old interests.”

We discussed America for awhile. “I am always pleased and amazed,”
she said, “to see the deep interest in spiritual subjects exhibited
by the many Americans who visit India.” {FN44-4}

Mirabai’s hands were soon busy at the CHARKA (spinning wheel),
omnipresent in all the ashram rooms and, indeed, due to the Mahatma,
omnipresent throughout rural India.

Gandhi has sound economic and cultural reasons for encouraging the
revival of cottage industries, but he does not counsel a fanatical
repudiation of all modern progress. Machinery, trains, automobiles,
the telegraph have played important parts in his own colossal life!
Fifty years of public service, in prison and out, wrestling daily
with practical details and harsh realities in the political world,
have only increased his balance, open-mindedness, sanity, and
humorous appreciation of the quaint human spectacle.

Our trio enjoyed a six o’clock supper as guests of Babasaheb Deshmukh.
The 7:00 P.M. prayer hour found us back at the MAGANVADI ashram,
climbing to the roof where thirty SATYAGRAHIS were grouped in
a semicircle around Gandhi. He was squatting on a straw mat, an
ancient pocket watch propped up before him. The fading sun cast
a last gleam over the palms and banyans; the hum of night and the
crickets had started. The atmosphere was serenity itself; I was
enraptured.

A solemn chant led by Mr. Desai, with responses from the group; then
a GITA reading. The Mahatma motioned to me to give the concluding
prayer. Such divine unison of thought and aspiration! A memory
forever: the Wardha roof top meditation under the early stars.

Punctually at eight o’clock Gandhi ended his silence. The herculean
labors of his life require him to apportion his time minutely.

“Welcome, Swamiji!” The Mahatma’s greeting this time was not via
paper. We had just descended from the roof to his writing room,
simply furnished with square mats (no chairs), a low desk with books,
papers, and a few ordinary pens (not fountain pens); a nondescript
clock ticked in a corner. An all-pervasive aura of peace and
devotion.  Gandhi was bestowing one of his captivating, cavernous,
almost toothless smiles.

“Years ago,” he explained, “I started my weekly observance
of a day of silence as a means for gaining time to look after my
correspondence.  But now those twenty-four hours have become a vital
spiritual need. A periodical decree of silence is not a torture
but a blessing.”

I agreed wholeheartedly. {FN44-5} The Mahatma questioned me about
America and Europe; we discussed India and world conditions.

“Mahadev,” Gandhi said as Mr. Desai entered the room, “please
make arrangements at Town Hall for Swamiji to speak there on yoga
tomorrow night.”

As I was bidding the Mahatma good night, he considerately handed
me a bottle of citronella oil.

“The Wardha mosquitoes don’t know a thing about AHIMSA, {FN44-6}
Swamiji!” he said, laughing.

The following morning our little group breakfasted early on a tasty
wheat porridge with molasses and milk. At ten-thirty we were called
to the ashram porch for lunch with Gandhi and the SATYAGRAHIS.
Today the menu included brown rice, a new selection of vegetables,
and cardamom seeds.

Noon found me strolling about the ashram grounds, on to the grazing
land of a few imperturbable cows. The protection of cows is a
passion with Gandhi.

“The cow to me means the entire sub-human world, extending man’s
sympathies beyond his own species,” the Mahatma has explained. “Man
through the cow is enjoined to realize his identity with all that
lives. Why the ancient rishis selected the cow for apotheosis is
obvious to me. The cow in India was the best comparison; she was
the giver of plenty. Not only did she give milk, but she also made
agriculture possible. The cow is a poem of pity; one reads pity in
the gentle animal. She is the second mother to millions of mankind.
Protection of the cow means protection of the whole dumb creation
of God. The appeal of the lower order of creation is all the more
forceful because it is speechless.”

Three daily rituals are enjoined on the orthodox Hindu. One is BHUTA
YAJNA, an offering of food to the animal kingdom. This ceremony
symbolizes man’s realization of his obligations to less evolved
forms of creation, instinctively tied to bodily identifications which
also corrode human life, but lacking in that quality of liberating
reason which is peculiar to humanity. BHUTA YAJNA thus reinforces
man’s readiness to succor the weak, as he in turn is comforted by
countless solicitudes of higher unseen beings. Man is also under
bond for rejuvenating gifts of nature, prodigal in earth, sea, and
sky. The evolutionary barrier of incommunicability among nature,
animals, man, and astral angels is thus overcome by offices of
silent love.

The other two daily YAJNAS are PITRI and NRI. PITRI YAJNA is an offering
of oblations to ancestors, as a symbol of man’s acknowledgment of
his debt to the past, essence of whose wisdom illumines humanity
today. NRI YAJNA is an offering of food to strangers or the poor,
symbol of the present responsibilities of man, his duties to
contemporaries.

In the early afternoon I fulfilled a neighborly NRI YAJNA by a
visit to Gandhi’s ashram for little girls. Mr. Wright accompanied
me on the ten-minute drive. Tiny young flowerlike faces atop the
long-stemmed colorful SARIS! At the end of a brief talk in Hindi
{FN44-7} which I was giving outdoors, the skies unloosed a sudden
downpour. Laughing, Mr.  Wright and I climbed aboard the car and
sped back to MAGANVADI amidst sheets of driving silver. Such tropical
intensity and splash!

Reentering the guest house I was struck anew by the stark simplicity
and evidences of self-sacrifice which are everywhere present.
The Gandhi vow of non-possession came early in his married life.
Renouncing an extensive legal practice which had been yielding him
an annual income of more than $20,000, the Mahatma dispersed all
his wealth to the poor.

Sri Yukteswar used to poke gentle fun at the commonly inadequate
conceptions of renunciation.

“A beggar cannot renounce wealth,” Master would say. “If a man laments:
‘My business has failed; my wife has left me; I will renounce all
and enter a monastery,’ to what worldly sacrifice is he referring?
He did not renounce wealth and love; they renounced him!”

Saints like Gandhi, on the other hand, have made not only tangible
material sacrifices, but also the more difficult renunciation of
selfish motive and private goal, merging their inmost being in the
stream of humanity as a whole.

The Mahatma’s remarkable wife, Kasturabai, did not object when he
failed to set aside any part of his wealth for the use of herself
and their children. Married in early youth, Gandhi and his wife
took the vow of celibacy after the birth of several sons. {FN44-8}
A tranquil heroine in the intense drama that has been their life
together, Kasturabai has followed her husband to prison, shared
his three-week fasts, and fully borne her share of his endless
responsibilities. She has paid Gandhi the following tribute:

I thank you for having had the privilege of being your lifelong
companion and helpmate. I thank you for the most perfect marriage
in the world, based on BRAHMACHARYA (self-control) and not on sex.
I thank you for having considered me your equal in your life work
for India. I thank you for not being one of those husbands who spend
their time in gambling, racing, women, wine, and song, tiring of
their wives and children as the little boy quickly tires of his
childhood toys.  How thankful I am that you were not one of those
husbands who devote their time to growing rich on the exploitation
of the labor of others.

How thankful I am that you put God and country before bribes, that
you had the courage of your convictions and a complete and implicit
faith in God. How thankful I am for a husband that put God and his
country before me. I am grateful to you for your tolerance of me
and my shortcomings of youth, when I grumbled and rebelled against
the change you made in our mode of living, from so much to so
little.

As a young child, I lived in your parents’ home; your mother was a
great and good woman; she trained me, taught me how to be a brave,
courageous wife and how to keep the love and respect of her son,
my future husband. As the years passed and you became India’s most
beloved leader, I had none of the fears that beset the wife who may
be cast aside when her husband has climbed the ladder of success,
as so often happens in other countries. I knew that death would
still find us husband and wife.

For years Kasturabai performed the duties of treasurer of the public
funds which the idolized Mahatma is able to raise by the millions.
There are many humorous stories in Indian homes to the effect that
husbands are nervous about their wives’ wearing any jewelry to
a Gandhi meeting; the Mahatma’s magical tongue, pleading for the
downtrodden, charms the gold bracelets and diamond necklaces right
off the arms and necks of the wealthy into the collection basket!

One day the public treasurer, Kasturabai, could not account for a
disbursement of four rupees. Gandhi duly published an auditing in
which he inexorably pointed out his wife’s four rupee discrepancy.

I had often told this story before classes of my American students.
One evening a woman in the hall had given an outraged gasp.

“Mahatma or no Mahatma,” she had cried, “if he were my husband
I would have given him a black eye for such an unnecessary public
insult!”

After some good-humored banter had passed between us on the subject of
American wives and Hindu wives, I had gone on to a fuller explanation.

“Mrs. Gandhi considers the Mahatma not as her husband but as her
guru, one who has the right to discipline her for even insignificant
errors,” I had pointed out. “Sometime after Kasturabai had been
publicly rebuked, Gandhi was sentenced to prison on a political
charge. As he was calmly bidding farewell to his wife, she fell at
his feet. ‘Master,’ she said humbly, ‘if I have ever offended you,
please forgive me.’” {FN44-9}

At three o’clock that afternoon in Wardha, I betook myself,
by previous appointment, to the writing room of the saint who had
been able to make an unflinching disciple out of his own wife-rare
miracle!  Gandhi looked up with his unforgettable smile.

“Mahatmaji,” I said as I squatted beside him on the uncushioned
mat, “please tell me your definition of AHIMSA.”

“The avoidance of harm to any living creature in thought or deed.”

“Beautiful ideal! But the world will always ask: May one not kill
a cobra to protect a child, or one’s self?”

“I could not kill a cobra without violating two of my vows—fearlessness,
and non-killing. I would rather try inwardly to calm the snake by
vibrations of love. I cannot possibly lower my standards to suit
my circumstances.” With his amazing candor, Gandhi added, “I must
confess that I could not carry on this conversation were I faced
by a cobra!”

I remarked on several very recent Western books on diet which lay
on his desk.

“Yes, diet is important in the SATYAGRAHA movement-as everywhere
else,” he said with a chuckle. “Because I advocate complete continence
for SATYAGRAHIS, I am always trying to find out the best diet for
the celibate. One must conquer the palate before he can control the
procreative instinct. Semi-starvation or unbalanced diets are not
the answer. After overcoming the inward GREED for food, a SATYAGRAHI
must continue to follow a rational vegetarian diet with all necessary
vitamins, minerals, calories, and so forth. By inward and outward
wisdom in regard to eating, the SATYAGRAHI’S sexual fluid is easily
turned into vital energy for the whole body.”

The Mahatma and I compared our knowledge of good meat-substitutes.
“The avocado is excellent,” I said. “There are numerous avocado
groves near my center in California.”

Gandhi’s face lit with interest. “I wonder if they would grow in
Wardha? The SATYAGRAHIS would appreciate a new food.”

“I will be sure to send some avocado plants from Los Angeles to
Wardha.” {FN44-10} I added, “Eggs are a high-protein food; are they
forbidden to SATYAGRAHIS?”

“Not unfertilized eggs.” The Mahatma laughed reminiscently. “For
years I would not countenance their use; even now I personally
do not eat them. One of my daughters-in-law was once dying of
malnutrition; her doctor insisted on eggs. I would not agree, and
advised him to give her some egg-substitute.

“‘Gandhiji,’ the doctor said, ‘unfertilized eggs contain no life
sperm; no killing is involved.’

“I then gladly gave permission for my daughter-in-law to eat eggs;
she was soon restored to health.”

On the previous night Gandhi had expressed a wish to receive
the KRIYA YOGA of Lahiri Mahasaya. I was touched by the Mahatma’s
open-mindedness and spirit of inquiry. He is childlike in his
divine quest, revealing that pure receptivity which Jesus praised
in children, “. .  . of such is the kingdom of heaven.”

The hour for my promised instruction had arrived; several SATYAGRAHIS
now entered the room-Mr. Desai, Dr. Pingale, and a few others who
desired the KRIYA technique.

I first taught the little class the physical YOGODA exercises. The
body is visualized as divided into twenty parts; the will directs
energy in turn to each section. Soon everyone was vibrating before
me like a human motor. It was easy to observe the rippling effect
on Gandhi’s twenty body parts, at all times completely exposed to
view!  Though very thin, he is not unpleasingly so; the skin of
his body is smooth and unwrinkled.

Later I initiated the group into the liberating technique of KRIYA
YOGA.

The Mahatma has reverently studied all world religions. The
Jain scriptures, the Biblical New Testament, and the sociological
writings of Tolstoy {FN44-11} are the three main sources of Gandhi’s
nonviolent convictions. He has stated his credo thus:

I believe the Bible, the KORAN, and the ZEND-AVESTA {FN44-12} to
be as divinely inspired as the VEDAS. I believe in the institution
of Gurus, but in this age millions must go without a Guru, because
it is a rare thing to find a combination of perfect purity and
perfect learning. But one need not despair of ever knowing the
truth of one’s religion, because the fundamentals of Hinduism as
of every great religion are unchangeable, and easily understood.

I believe like every Hindu in God and His oneness, in rebirth and
salvation. . . . I can no more describe my feeling for Hinduism
than for my own wife. She moves me as no other woman in the world
can. Not that she has no faults; I daresay she has many more than
I see myself.  But the feeling of an indissoluble bond is there.
Even so I feel for and about Hinduism with all its faults and
limitations. Nothing delights me so much as the music of the GITA,
or the RAMAYANA by Tulsidas. When I fancied I was taking my last
breath, the GITA was my solace.

Hinduism is not an exclusive religion. In it there is room for
the worship of all the prophets of the world. {FN44-13} It is not
a missionary religion in the ordinary sense of the term. It has
no doubt absorbed many tribes in its fold, but this absorption has
been of an evolutionary, imperceptible character. Hinduism tells
each man to worship God according to his own faith or DHARMA,
{FN44-14} and so lives at peace with all religions.

Of Christ, Gandhi has written: “I am sure that if He were living
here now among men, He would bless the lives of many who perhaps
have never even heard His name . . . just as it is written: ‘Not
every one that saith unto me, Lord, Lord . . . but he that doeth
the will of my Father.’ {FN44-15} In the lesson of His own life,
Jesus gave humanity the magnificent purpose and the single objective
toward which we all ought to aspire. I believe that He belongs not
solely to Christianity, but to the entire world, to all lands and
races.”

On my last evening in Wardha I addressed the meeting which had
been called by Mr. Desai in Town Hall. The room was thronged to
the window sills with about 400 people assembled to hear the talk
on yoga. I spoke first in Hindi, then in English. Our little group
returned to the ashram in time for a good-night glimpse of Gandhi,
enfolded in peace and correspondence.

Night was still lingering when I rose at 5:00 A.M. Village life was
already stirring; first a bullock cart by the ashram gates, then
a peasant with his huge burden balanced precariously on his head.
After breakfast our trio sought out Gandhi for farewell PRONAMS.
The saint rises at four o’clock for his morning prayer.

“Mahatmaji, good-by!” I knelt to touch his feet. “India is safe in
your keeping!”

Years have rolled by since the Wardha idyl; the earth, oceans, and
skies have darkened with a world at war. Alone among great leaders,
Gandhi has offered a practical nonviolent alternative to armed
might.  To redress grievances and remove injustices, the Mahatma
has employed nonviolent means which again and again have proved
their effectiveness. He states his doctrine in these words:

I have found that life persists in the midst of destruction.
Therefore there must be a higher law than that of destruction. Only
under that law would well-ordered society be intelligible and life
worth living.

If that is the law of life we must work it out in daily existence.
Wherever there are wars, wherever we are confronted with an opponent,
conquer by love. I have found that the certain law of love has
answered in my own life as the law of destruction has never done.

In India we have had an ocular demonstration of the operation of
this law on the widest scale possible. I don’t claim that nonviolence
has penetrated the 360,000,000 people in India, but I do claim
it has penetrated deeper than any other doctrine in an incredibly
short time.

It takes a fairly strenuous course of training to attain a mental
state of nonviolence. It is a disciplined life, like the life of
a soldier. The perfect state is reached only when the mind, body,
and speech are in proper coordination. Every problem would lend
itself to solution if we determined to make the law of truth and
nonviolence the law of life.

Just as a scientist will work wonders out of various applications
of the laws of nature, a man who applies the laws of love with
scientific precision can work greater wonders. Nonviolence is
infinitely more wonderful and subtle than forces of nature like,
for instance, electricity. The law of love is a far greater science
than any modern science.

Consulting history, one may reasonably state that the problems of
mankind have not been solved by the use of brute force. World War
I produced a world-chilling snowball of war karma that swelled into
World War II. Only the warmth of brotherhood can melt the present
colossal snowball of war karma which may otherwise grow into World
War III. This unholy trinity will banish forever the possibility
of World War IV by a finality of atomic bombs. Use of jungle logic
instead of human reason in settling disputes will restore the earth
to a jungle.  If brothers not in life, then brothers in violent
death.

War and crime never pay. The billions of dollars that went up in
the smoke of explosive nothingness would have been sufficient to
have made a new world, one almost free from disease and completely
free from poverty. Not an earth of fear, chaos, famine, pestilence,
the DANSE MACABRE, but one broad land of peace, of prosperity, and
of widening knowledge.

The nonviolent voice of Gandhi appeals to man’s highest conscience.
Let nations ally themselves no longer with death, but with life; not
with destruction, but with construction; not with the Annihilator,
but with the Creator.

“One should forgive, under any injury,” says the MAHABHARATA. “It
hath been said that the continuation of species is due to man’s being
forgiving. Forgiveness is holiness; by forgiveness the universe is
held together. Forgiveness is the might of the mighty; forgiveness is
sacrifice; forgiveness is quiet of mind. Forgiveness and gentleness
are the qualities of the self-possessed. They represent eternal
virtue.”

Nonviolence is the natural outgrowth of the law of forgiveness and
love. “If loss of life becomes necessary in a righteous battle,”
Gandhi proclaims, “one should be prepared, like Jesus, to shed his
own, not others’, blood. Eventually there will be less blood spilt
in the world.”

Epics shall someday be written on the Indian SATYAGRAHIS who withstood
hate with love, violence with nonviolence, who allowed themselves
to be mercilessly slaughtered rather than retaliate. The result on
certain historic occasions was that the armed opponents threw down
their guns and fled, shamed, shaken to their depths by the sight
of men who valued the life of another above their own.

“I would wait, if need be for ages,” Gandhi says, “rather than
seek the freedom of my country through bloody means.” Never does
the Mahatma forget the majestic warning: “All they that take the
sword shall perish with the sword.” {FN44-16} Gandhi has written:

I call myself a nationalist, but my nationalism is as broad as the
universe. It includes in its sweep all the nations of the earth.
{FN44-17} My nationalism includes the well-being of the whole world.
I do not want my India to rise on the ashes of other nations. I
do not want India to exploit a single human being. I want India to
be strong in order that she can infect the other nations also with
her strength. Not so with a single nation in Europe today; they do
not give strength to the others.

President Wilson mentioned his beautiful fourteen points, but said:
“After all, if this endeavor of ours to arrive at peace fails,
we have our armaments to fall back upon.” I want to reverse that
position, and I say: “Our armaments have failed already. Let us
now be in search of something new; let us try the force of love and
God which is truth.” When we have got that, we shall want nothing
else.


By the Mahatma’s training of thousands of true SATYAGRAHIS (those
who have taken the eleven rigorous vows mentioned in the first part
of this chapter), who in turn spread the message; by patiently
educating the Indian masses to understand the spiritual and
eventually material benefits of nonviolence; by arming his people
with nonviolent weapons—non-cooperation with injustice, the willingness
to endure indignities, prison, death itself rather than resort to
arms; by enlisting world sympathy through countless examples of
heroic martyrdom among SATYAGRAHIS, Gandhi has dramatically portrayed
the practical nature of nonviolence, its solemn power to settle
disputes without war.

Gandhi has already won through nonviolent means a greater number
of political concessions for his land than have ever been won by
any leader of any country except through bullets. Nonviolent methods
for eradication of all wrongs and evils have been strikingly applied
not only in the political arena but in the delicate and complicated
field of Indian social reform. Gandhi and his followers have removed
many longstanding feuds between Hindus and Mohammedans; hundreds
of thousands of Moslems look to the Mahatma as their leader.
The untouchables have found in him their fearless and triumphant
champion.  “If there be a rebirth in store for me,” Gandhi wrote,
“I wish to be born a pariah in the midst of pariahs, because thereby
I would be able to render them more effective service.”

The Mahatma is indeed a “great soul,” but it was illiterate millions
who had the discernment to bestow the title. This gentle prophet
is honored in his own land. The lowly peasant has been able to rise
to Gandhi’s high challenge. The Mahatma wholeheartedly believes in
the inherent nobility of man. The inevitable failures have never
disillusioned him. “Even if the opponent plays him false twenty times,”
he writes, “the SATYAGRAHI is ready to trust him the twenty-first
time, for an implicit trust in human nature is the very essence of
the creed.” {FN44-18}

“Mahatmaji, you are an exceptional man. You must not expect the
world to act as you do.” A critic once made this observation.

“It is curious how we delude ourselves, fancying that the body can
be improved, but that it is impossible to evoke the hidden powers
of the soul,” Gandhi replied. “I am engaged in trying to show that
if I have any of those powers, I am as frail a mortal as any of
us and that I never had anything extraordinary about me nor have I
now. I am a simple individual liable to err like any other fellow
mortal. I own, however, that I have enough humility to confess
my errors and to retrace my steps. I own that I have an immovable
faith in God and His goodness, and an unconsumable passion for truth
and love. But is that not what every person has latent in him? If
we are to make progress, we must not repeat history but make new
history. We must add to the inheritance left by our ancestors. If we
may make new discoveries and inventions in the phenomenal world,
must we declare our bankruptcy in the spiritual domain? Is it
impossible to multiply the exceptions so as to make them the rule?
Must man always be brute first and man after, if at all?” {FN44-19}

Americans may well remember with pride the successful nonviolent
experiment of William Penn in founding his 17th century colony in
Pennsylvania. There were “no forts, no soldiers, no militia, even
no arms.” Amidst the savage frontier wars and the butcheries that
went on between the new settlers and the Red Indians, the Quakers
of Pennsylvania alone remained unmolested. “Others were slain; others
were massacred; but they were safe. Not a Quaker woman suffered
assault; not a Quaker child was slain, not a Quaker man was tortured.”
When the Quakers were finally forced to give up the government of
the state, “war broke out, and some Pennsylvanians were killed. But
only three Quakers were killed, three who had so far fallen from
their faith as to carry weapons of defence.”

“Resort to force in the Great War (I) failed to bring tranquillity,”
Franklin D. Roosevelt has pointed out. “Victory and defeat were
alike sterile. That lesson the world should have learned.”

“The more weapons of violence, the more misery to mankind,” Lao-tzu
taught. “The triumph of violence ends in a festival of mourning.”

“I am fighting for nothing less than world peace,” Gandhi
has declared. “If the Indian movement is carried to success on a
nonviolent SATYAGRAHA basis, it will give a new meaning to patriotism
and, if I may say so in all humility, to life itself.”

Before the West dismisses Gandhi’s program as one of an impractical
dreamer, let it first reflect on a definition of SATYAGRAHA by the
Master of Galilee:

“Ye have heard that it hath been said, An eye for an eye, and
a tooth for a tooth: but I say unto you, That ye resist not evil:
{FN44-20} but whosoever shall smite thee on thy right cheek, turn
to him the other also.”

Gandhi’s epoch has extended, with the beautiful precision of
cosmic timing, into a century already desolated and devastated by
two World Wars. A divine handwriting appears on the granite wall
of his life: a warning against the further shedding of blood among
brothers.

MAHATMA GANDHI’S HANDWRITING IN HINDI

[Illustration—see gandhi2.jpg]

Mahatma Gandhi visited my high school with yoga training at Ranchi.
He graciously wrote the above lines in the Ranchi guest-book. The
translation is: “This institution has deeply impressed my mind.
I cherish high hopes that this school will encourage the further
practical use of the spinning wheel.”

(SIGNED) MOHANDAS GANDHI September 17, 1925

[Illustration—see gandhiflag.jpg]

A national flag for India was designed in 1921 by Gandhi. The
stripes are saffron, white and green; the CHARKA (spinning wheel)
in the center is dark blue.  “The CHARKA symbolizes energy,”
he wrote, “and reminds us that during the past eras of prosperity
in India’s history, hand spinning and other domestic crafts were
prominent.”

{FN44-1} His family name is Mohandas Karamchand Gandhi. He never
refers to himself as “Mahatma.”

{FN44-2} The literal translation from Sanskrit is “holding to
truth.” SATYAGRAHA is the famous nonviolence movement led by Gandhi.

{FN44-3} False and alas! malicious reports were recently circulated
that Miss Slade has severed all her ties with Gandhi and forsaken
her vows. Miss Slade, the Mahatma’s SATYAGRAHA disciple for twenty
years, issued a signed statement to the UNITED PRESS, dated Dec.
29, 1945, in which she explained that a series of baseless rumors
arose after she had departed, with Gandhi’s blessings, for a small
site in northeastern India near the Himalayas, for the purpose of
founding there her now-flourishing KISAN ASHRAM (center for medical
and agricultural aid to peasant farmers). Mahatma Gandhi plans to
visit the new ashram during 1946.

{FN44-4} Miss Slade reminded me of another distinguished Western
woman, Miss Margaret Woodrow Wilson, eldest daughter of America’s
great president. I met her in New York; she was intensely interested
in India. Later she went to Pondicherry, where she spent the last
five years of her life, happily pursuing a path of discipline at
the feet of Sri Aurobindo Ghosh. This sage never speaks; he silently
greets his disciples on three annual occasions only.

{FN44-5} For years in America I had been observing periods of
silence, to the consternation of callers and secretaries.

{FN44-6} Harmlessness; nonviolence; the foundation rock of Gandhi’s
creed. He was born into a family of strict Jains, who revere AHIMSA
as the root-virtue. Jainism, a sect of Hinduism, was founded in the
6th century B.C. by Mahavira, a contemporary of Buddha. Mahavira
means “great hero”; may he look down the centuries on his heroic
son Gandhi!

{FN44-7} Hindi is the lingua franca for the whole of India. An
Indo-Aryan language based largely on Sanskrit roots, Hindi is the
chief vernacular of northern India. The main dialect of Western
Hindi is Hindustani, written both in the DEVANAGARI (Sanskrit)
characters and in Arabic characters. Its subdialect, Urdu, is spoken
by Moslems.

{FN44-8} Gandhi has described his life with a devastating candor
in THE STORY OF MY EXPERIMENTS WITH TRUTH (Ahmedabad: Navajivan
Press, 1927-29, 2 vol.) This autobiography has been summarized in
MAHATMA GANDHI, HIS OWN STORY, edited by C. F. Andrews, with an
introduction by John Haynes Holmes (New York: Macmillan Co., 1930).

Many autobiographies replete with famous names and colorful
events are almost completely silent on any phase of inner analysis
or development. One lays down each of these books with a certain
dissatisfaction, as though saying: “Here is a man who knew many
notable persons, but who never knew himself.” This reaction is
impossible with Gandhi’s autobiography; he exposes his faults and
subterfuges with an impersonal devotion to truth rare in annals of
any age.

{FN44-9} Kasturabai Gandhi died in imprisonment at Poona on February
22, 1944. The usually unemotional Gandhi wept silently. Shortly
after her admirers had suggested a Memorial Fund in her honor, 125
lacs of rupees (nearly four million dollars) poured in from all
over India.  Gandhi has arranged that the fund be used for village
welfare work among women and children. He reports his activities
in his English weekly, HARIJAN.

{FN44-10} I sent a shipment to Wardha, soon after my return to
America.  The plants, alas! died on the way, unable to withstand
the rigors of the long ocean transportation.

{FN44-11} Thoreau, Ruskin, and Mazzini are three other Western
writers whose sociological views Gandhi has studied carefully.

{FN44-12} The sacred scripture given to Persia about 1000 B.C. by
Zoroaster.

{FN44-13} The unique feature of Hinduism among the world religions
is that it derives not from a single great founder but from the
impersonal Vedic scriptures. Hinduism thus gives scope for worshipful
incorporation into its fold of prophets of all ages and all lands.
The Vedic scriptures regulate not only devotional practices but all
important social customs, in an effort to bring man’s every action
into harmony with divine law.

{FN44-14} A comprehensive Sanskrit word for law; conformity to law
or natural righteousness; duty as inherent in the circumstances in
which a man finds himself at any given time. The scriptures define
DHARMA as “the natural universal laws whose observance enables man
to save himself from degradation and suffering.”

{FN44-15} MATTHEW 7:21.

{FN44-16} MATTHEW 26:52.

{FN44-17} “Let not a man glory in this, that he love his country;
Let him rather glory in this, that he love his kind.”-PERSIAN
PROVERB.

{FN44-18} “Then came Peter to him and said, Lord, how oft shall my
brother sin against me, and I forgive him? till seven times? Jesus
saith unto him, I say not unto thee, Until seven times: but, Until
seventy times seven.”-MATTHEW 18:21-22.

{FN44-19} Charles P. Steinmetz, the great electrical engineer, was
once asked by Mr. Roger W. Babson: “What line of research will see
the greatest development during the next fifty years?” “I think the
greatest discovery will be made along spiritual lines,” Steinmetz
replied. “Here is a force which history clearly teaches has been
the greatest power in the development of men. Yet we have merely
been playing with it and have never seriously studied it as we
have the physical forces. Someday people will learn that material
things do not bring happiness and are of little use in making men
and women creative and powerful. Then the scientists of the world
will turn their laboratories over to the study of God and prayer
and the spiritual forces which as yet have hardly been scratched.
When this day comes, the world will see more advancement in one
generation than it has seen in the past four.”

{FN44-20} That is, resist not evil with evil. (MATTHEW 5:38-39)




CHAPTER: 45

THE BENGALI “JOY-PERMEATED” MOTHER


“Sir, please do not leave India without a glimpse of Nirmala Devi.
Her sanctity is intense; she is known far and wide as Ananda Moyi Ma
(Joy-Permeated Mother).” My niece, Amiyo Bose, gazed at me earnestly.

“Of course! I want very much to see the woman saint.” I added, “I
have read of her advanced state of God-realization. A little article
about her appeared years ago in EAST-WEST.”

“I have met her,” Amiyo went on. “She recently visited my own little
town of Jamshedpur. At the entreaty of a disciple, Ananda Moyi Ma
went to the home of a dying man. She stood by his bedside; as her
hand touched his forehead, his death-rattle ceased. The disease
vanished at once; to the man’s glad astonishment, he was well.”

A few days later I heard that the Blissful Mother was staying at
the home of a disciple in the Bhowanipur section of Calcutta. Mr.
Wright and I set out immediately from my father’s Calcutta home. As
the Ford neared the Bhowanipur house, my companion and I observed
an unusual street scene.

Ananda Moyi Ma was standing in an open-topped automobile, blessing
a throng of about one hundred disciples. She was evidently on the
point of departure. Mr. Wright parked the Ford some distance away,
and accompanied me on foot toward the quiet assemblage. The woman
saint glanced in our direction; she alit from her car and walked
toward us.

“Father, you have come!” With these fervent words she put her arm
around my neck and her head on my shoulder. Mr. Wright, to whom I
had just remarked that I did not know the saint, was hugely enjoying
this extraordinary demonstration of welcome. The eyes of the one
hundred chelas were also fixed with some surprise on the affectionate
tableau.

I had instantly seen that the saint was in a high state of SAMADHI.
Utterly oblivious to her outward garb as a woman, she knew herself
as the changeless soul; from that plane she was joyously greeting
another devotee of God. She led me by the hand into her automobile.

“Ananda Moyi Ma, I am delaying your journey!” I protested.

“Father, I am meeting you for the first time in this life, after
ages!” she said. “Please do not leave yet.”

We sat together in the rear seats of the car. The Blissful Mother
soon entered the immobile ecstatic state. Her beautiful eyes
glanced heavenward and, half-opened, became stilled, gazing into
the near-far inner Elysium. The disciples chanted gently: “Victory
to Mother Divine!”

I had found many men of God-realization in India, but never before
had I met such an exalted woman saint. Her gentle face was burnished
with the ineffable joy that had given her the name of Blissful
Mother. Long black tresses lay loosely behind her unveiled head. A
red dot of sandalwood paste on her forehead symbolized the spiritual
eye, ever open within her. Tiny face, tiny hands, tiny feet-a
contrast to her spiritual magnitude!

I put some questions to a near-by woman chela while Ananda Moyi Ma
remained entranced.

“The Blissful Mother travels widely in India; in many parts she has
hundreds of disciples,” the chela told me. “Her courageous efforts
have brought about many desirable social reforms. Although a Brahmin,
the saint recognizes no caste distinctions. {FN45-1} A group of
us always travel with her, looking after her comforts. We have to
mother her; she takes no notice of her body. If no one gave her
food, she would not eat, or make any inquiries. Even when meals
are placed before her, she does not touch them. To prevent her
disappearance from this world, we disciples feed her with our own
hands. For days together she often stays in the divine trance,
scarcely breathing, her eyes unwinking. One of her chief disciples
is her husband. Many years ago, soon after their marriage, he took
the vow of silence.”

The chela pointed to a broad-shouldered, fine-featured man with
long hair and hoary beard. He was standing quietly in the midst of
the gathering, his hands folded in a disciple’s reverential attitude.

Refreshed by her dip in the Infinite, Ananda Moyi Ma was now focusing
her consciousness on the material world.

“Father, please tell me where you stay.” Her voice was clear and
melodious.

“At present, in Calcutta or Ranchi; but soon I shall be returning
to America.”

“America?”

“Yes. An Indian woman saint would be sincerely appreciated there
by spiritual seekers. Would you like to go?”

“If Father can take me, I will go.”

This reply caused her near-by disciples to start in alarm.

“Twenty or more of us always travel with the Blissful Mother,” one
of them told me firmly. “We could not live without her. Wherever
she goes, we must go.”

Reluctantly I abandoned the plan, as possessing an impractical
feature of spontaneous enlargement!

“Please come at least to Ranchi, with your disciples,” I said on
taking leave of the saint. “As a divine child yourself, you will
enjoy the little ones in my school.”

“Whenever Father takes me, I will gladly go.”

A short time later the Ranchi VIDYALAYA was in gala array for the
saint’s promised visit. The youngsters looked forward to any day
of festivity-no lessons, hours of music, and a feast for the climax!

“Victory! Ananda Moyi Ma, ki jai!” This reiterated chant from
scores of enthusiastic little throats greeted the saint’s party
as it entered the school gates. Showers of marigolds, tinkle of
cymbals, lusty blowing of conch shells and beat of the MRIDANGA
drum! The Blissful Mother wandered smilingly over the sunny VIDYALAYA
grounds, ever carrying within her the portable paradise.

“It is beautiful here,” Ananda Moyi Ma said graciously as I led her
into the main building. She seated herself with a childlike smile
by my side. The closest of dear friends, she made one feel, yet an
aura of remoteness was ever around her-the paradoxical isolation
of Omnipresence.

“Please tell me something of your life.”

“Father knows all about it; why repeat it?” She evidently felt that
the factual history of one short incarnation was beneath notice.

I laughed, gently repeating my question.

“Father, there is little to tell.” She spread her graceful hands
in a deprecatory gesture. “My consciousness has never associated
itself with this temporary body. Before I came on this earth, Father,
‘I was the same.’ As a little girl, ‘I was the same.’ I grew into
womanhood, but still ‘I was the same.’ When the family in which
I had been born made arrangements to have this body married, ‘I
was the same.’ And when, passion-drunk, my husband came to me and
murmured endearing words, lightly touching my body, he received a
violent shock, as if struck by lightning, for even then ‘I was the
same.’

“My husband knelt before me, folded his hands, and implored my
pardon.

“‘Mother,’ he said, ‘because I have desecrated your bodily temple
by touching it with the thought of lust-not knowing that within it
dwelt not my wife but the Divine Mother-I take this solemn vow: I
shall be your disciple, a celibate follower, ever caring for you
in silence as a servant, never speaking to anyone again as long as
I live. May I thus atone for the sin I have today committed against
you, my guru.’

“Even when I quietly accepted this proposal of my husband’s, ‘I
was the same.’ And, Father, in front of you now, ‘I am the same.’
Ever afterward, though the dance of creation change around me in
the hall of eternity, ‘I shall be the same.’”

Ananda Moyi Ma sank into a deep meditative state. Her form was
statue-still; she had fled to her ever-calling kingdom. The dark
pools of her eyes appeared lifeless and glassy. This expression
is often present when saints remove their consciousness from the
physical body, which is then hardly more than a piece of soulless
clay. We sat together for an hour in the ecstatic trance. She
returned to this world with a gay little laugh.

“Please, Ananda Moyi Ma,” I said, “come with me to the garden. Mr.
Wright will take some pictures.”

“Of course, Father. Your will is my will.” Her glorious eyes retained
the unchanging divine luster as she posed for many photographs.

Time for the feast! Ananda Moyi Ma squatted on her blanket-seat,
a disciple at her elbow to feed her. Like an infant, the saint
obediently swallowed the food after the chela had brought it to
her lips. It was plain that the Blissful Mother did not recognize
any difference between curries and sweetmeats!

As dusk approached, the saint left with her party amidst a shower
of rose petals, her hands raised in blessing on the little lads.
Their faces shone with the affection she had effortlessly awakened.

“Thou shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind, and with all thy strength:” Christ
has proclaimed, “this is the first commandment.” {FN45-2}

Casting aside every inferior attachment, Ananda Moyi Ma offers her
sole allegiance to the Lord. Not by the hairsplitting distinctions
of scholars but by the sure logic of faith, the childlike saint has
solved the only problem in human life-establishment of unity with
God.  Man has forgotten this stark simplicity, now befogged by a
million issues. Refusing a monotheistic love to God, the nations
disguise their infidelity by punctilious respect before the outward
shrines of charity. These humanitarian gestures are virtuous, because
for a moment they divert man’s attention from himself, but they do
not free him from his single responsibility in life, referred to
by Jesus as the first commandment. The uplifting obligation to love
God is assumed with man’s first breath of an air freely bestowed
by his only Benefactor.

On one other occasion after her Ranchi visit I had opportunity to
see Ananda Moyi Ma. She stood among her disciples some months later
on the Serampore station platform, waiting for the train.

“Father, I am going to the Himalayas,” she told me. “Generous
disciples have built me a hermitage in Dehra Dun.”

As she boarded the train, I marveled to see that whether amidst a
crowd, on a train, feasting, or sitting in silence, her eyes never
looked away from God. Within me I still hear her voice, an echo of
measureless sweetness:

“Behold, now and always one with the Eternal, ‘I am ever the same.’”

{FN45-1} I find some further facts of Ananda Moyi Ma’s life, printed
in EAST-WEST. The saint was born in 1893 at Dacca in central Bengal.
Illiterate, she has yet stunned the intellectuals by her wisdom.
Her verses in Sanskrit have filled scholars with wonderment. She
has brought consolation to bereaved persons, and effected miraculous
cures, by her mere presence.

{FN45-2} MARK 12:30.




CHAPTER: 46

THE WOMAN YOGI WHO NEVER EATS


“Sir, whither are we bound this morning?” Mr. Wright was driving
the Ford; he took his eyes off the road long enough to gaze at me
with a questioning twinkle. From day to day he seldom knew what
part of Bengal he would be discovering next.

“God willing,” I replied devoutly, “we are on our way to see an
eighth wonder of the world-a woman saint whose diet is thin air!”

“Repetition of wonders-after Therese Neumann.” But Mr. Wright laughed
eagerly just the same; he even accelerated the speed of the car.
More extraordinary grist for his travel diary! Not one of an average
tourist, that!

The Ranchi school had just been left behind us; we had risen before
the sun. Besides my secretary and myself, three Bengali friends
were in the party. We drank in the exhilarating air, the natural
wine of the morning. Our driver guided the car warily among the
early peasants and the two-wheeled carts, slowly drawn by yoked,
hump-shouldered bullocks, inclined to dispute the road with a
honking interloper.

“Sir, we would like to know more of the fasting saint.”

“Her name is Giri Bala,” I informed my companions. “I first heard
about her years ago from a scholarly gentleman, Sthiti Lal Nundy.
He often came to the Gurpar Road home to tutor my brother Bishnu.”

“‘I know Giri Bala well,’ Sthiti Babu told me. ‘She employs a
certain yoga technique which enables her to live without eating. I
was her close neighbor in Nawabganj near Ichapur. {FN46-1} I made
it a point to watch her closely; never did I find evidence that
she was taking either food or drink. My interest finally mounted so
high that I approached the Maharaja of Burdwan {FN46-2} and asked
him to conduct an investigation. Astounded at the story, he invited
her to his palace.  She agreed to a test and lived for two months
locked up in a small section of his home. Later she returned for a
palace visit of twenty days; and then for a third test of fifteen
days. The Maharaja himself told me that these three rigorous
scrutinies had convinced him beyond doubt of her non-eating state.’

“This story of Sthiti Babu’s has remained in my mind for over
twenty-five years,” I concluded. “Sometimes in America I wondered
if the river of time would not swallow the YOGINI {FN46-3} before
I could meet her. She must be quite aged now. I do not even know
where, or if, she lives. But in a few hours we shall reach Purulia;
her brother has a home there.”

By ten-thirty our little group was conversing with the brother,
Lambadar Dey, a lawyer of Purulia.

“Yes, my sister is living. She sometimes stays with me here, but at
present she is at our family home in Biur.” Lambadar Babu glanced
doubtfully at the Ford. “I hardly think, Swamiji, that any automobile
has ever penetrated into the interior as far as Biur. It might be
best if you all resign yourselves to the ancient jolt of the bullock
cart!”

As one voice our party pledged loyalty to the Pride of Detroit.

“The Ford comes from America,” I told the lawyer. “It would be a
shame to deprive it of an opportunity to get acquainted with the
heart of Bengal!”

“May Ganesh {FN46-4} go with you!” Lambadar Babu said, laughing.
He added courteously, “If you ever get there, I am sure Giri Bala
will be glad to see you. She is approaching her seventies, but
continues in excellent health.”

“Please tell me, sir, if it is absolutely true that she eats
nothing?” I looked directly into his eyes, those telltale windows
of the mind.

[Illustration: GIRI BALA, This great woman yogi has not taken food
or drink since 1880. I am pictured with her, in 1936, at her home
in the isolated Bengal village of Biur. Her non-eating state has
been rigorously investigated by the Maharaja of Burdwan. She employs
a certain yoga technique to recharge her body with cosmic energy
from the ether, sun, and air.—see giribala.jpg]

“It is true.” His gaze was open and honorable. “In more than five
decades I have never seen her eat a morsel. If the world suddenly
came to an end, I could not be more astonished than by the sight
of my sister’s taking food!”

We chuckled together over the improbability of these two cosmic
events.

“Giri Bala has never sought an inaccessible solitude for her yoga
practices,” Lambadar Babu went on. “She has lived her entire life
surrounded by her family and friends. They are all well accustomed
now to her strange state. Not one of them who would not be stupefied
if Giri Bala suddenly decided to eat anything! Sister is naturally
retiring, as befits a Hindu widow, but our little circle in Purulia
and in Biur all know that she is literally an ‘exceptional’ woman.”

The brother’s sincerity was manifest. Our little party thanked him
warmly and set out toward Biur. We stopped at a street shop for
curry and LUCHIS, attracting a swarm of urchins who gathered round
to watch Mr. Wright eating with his fingers in the simple Hindu
manner. {FN46-5} Hearty appetites caused us to fortify ourselves
against an afternoon which, unknown at the moment, was to prove
fairly laborious.

Our way now led east through sun-baked rice fields into the Burdwan
section of Bengal. On through roads lined with dense vegetation;
the songs of the MAYNAS and the stripe-throated BULBULS streamed
out from trees with huge, umbrellalike branches. A bullock cart
now and then, the RINI, RINI, MANJU, MANJU squeak of its axle and
iron-shod wooden wheels contrasting sharply in mind with the SWISH,
SWISH of auto tires over the aristocratic asphalt of the cities.

“Dick, halt!” My sudden request brought a jolting protest from the
Ford. “That overburdened mango tree is fairly shouting an invitation!”

The five of us dashed like children to the mango-strewn earth; the
tree had benevolently shed its fruits as they had ripened.

“Full many a mango is born to lie unseen,” I paraphrased, “and
waste its sweetness on the stony ground.”

“Nothing like this in America, Swamiji, eh?” laughed Sailesh
Mazumdar, one of my Bengali students.

“No,” I admitted, covered with mango juice and contentment. “How
I have missed this fruit in the West! A Hindu’s heaven without
mangoes is inconceivable!”

I picked up a rock and downed a proud beauty hidden on the highest
limb.

“Dick,” I asked between bites of ambrosia, warm with the tropical
sun, “are all the cameras in the car?”

“Yes, sir; in the baggage compartment.”

“If Giri Bala proves to be a true saint, I want to write about her
in the West. A Hindu YOGINI with such inspiring powers should not
live and die unknown-like most of these mangoes.”

Half an hour later I was still strolling in the sylvan peace.

“Sir,” Mr. Wright remarked, “we should reach Giri Bala before the
sun sets, to have enough light for photographs.” He added with a
grin, “The Westerners are a skeptical lot; we can’t expect them to
believe in the lady without any pictures!”

This bit of wisdom was indisputable; I turned my back on temptation
and reentered the car.

“You are right, Dick,” I sighed as we sped along, “I sacrifice the
mango paradise on the altar of Western realism. Photographs we must
have!”

The road became more and more sickly: wrinkles of ruts, boils of
hardened clay, the sad infirmities of old age! Our group dismounted
occasionally to allow Mr. Wright to more easily maneuver the Ford,
which the four of us pushed from behind.

“Lambadar Babu spoke truly,” Sailesh acknowledged. “The car is not
carrying us; we are carrying the car!”

Our climb-in, climb-out auto tedium was beguiled ever and anon by
the appearance of a village, each one a scene of quaint simplicity.

“Our way twisted and turned through groves of palms among ancient,
unspoiled villages nestling in the forest shade,” Mr. Wright has
recorded in his travel diary, under date of May 5, 1936. “Very
fascinating are these clusters of thatched mud huts, decorated with
one of the names of God on the door; many small, naked children
innocently playing about, pausing to stare or run wildly from
this big, black, bullockless carriage tearing madly through their
village.  The women merely peep from the shadows, while the men
lazily loll beneath the trees along the roadside, curious beneath
their nonchalance. In one place, all the villagers were gaily
bathing in the large tank (in their garments, changing by draping
dry cloths around their bodies, dropping the wet ones). Women
bearing water to their homes, in huge brass jars.

“The road led us a merry chase over mount and ridge; we bounced and
tossed, dipped into small streams, detoured around an unfinished
causeway, slithered across dry, sandy river beds and finally, about
5:00 P.M., we were close to our destination, Biur. This minute
village in the interior of Bankura District, hidden in the protection
of dense foliage, is unapproachable by travelers during the rainy
season, when the streams are raging torrents and the roads serpentlike
spit the mud-venom.

“Asking for a guide among a group of worshipers on their way home
from a temple prayer (out in the lonely field), we were besieged by
a dozen scantily clad lads who clambered on the sides of the car,
eager to conduct us to Giri Bala.

“The road led toward a grove of date palms sheltering a group of
mud huts, but before we had reached it, the Ford was momentarily
tipped at a dangerous angle, tossed up and dropped down. The narrow
trail led around trees and tank, over ridges, into holes and deep
ruts. The car became anchored on a clump of bushes, then grounded
on a hillock, requiring a lift of earth clods; on we proceeded,
slowly and carefully; suddenly the way was stopped by a mass of
brush in the middle of the cart track, necessitating a detour down
a precipitous ledge into a dry tank, rescue from which demanded some
scraping, adzing, and shoveling. Again and again the road seemed
impassable, but the pilgrimage must go on; obliging lads fetched
spades and demolished the obstacles (shades of Ganesh!) while
hundreds of children and parents stared.

“Soon we were threading our way along the two ruts of antiquity,
women gazing wide-eyed from their hut doors, men trailing alongside
and behind us, children scampering to swell the procession. Ours
was perhaps the first auto to traverse these roads; the ‘bullock
cart union’ must be omnipotent here! What a sensation we created-a
group piloted by an American and pioneering in a snorting car
right into their hamlet fastness, invading the ancient privacy and
sanctity!

“Halting by a narrow lane we found ourselves within a hundred feet
of Giri Bala’s ancestral home. We felt the thrill of fulfillment
after the long road struggle crowned by a rough finish. We approached
a large, two-storied building of brick and plaster, dominating the
surrounding adobe huts; the house was under the process of repair,
for around it was the characteristically tropical framework of
bamboos.

“With feverish anticipation and suppressed rejoicing we stood
before the open doors of the one blessed by the Lord’s ‘hungerless’
touch.  Constantly agape were the villagers, young and old, bare
and dressed, women aloof somewhat but inquisitive too, men and
boys unabashedly at our heels as they gazed on this unprecedented
spectacle.

“Soon a short figure came into view in the doorway-Giri Bala! She
was swathed in a cloth of dull, goldish silk; in typically Indian
fashion, she drew forward modestly and hesitatingly, peering
slightly from beneath the upper fold of her SWADESHI cloth. Her
eyes glistened like smouldering embers in the shadow of her head
piece; we were enamored by a most benevolent and kindly face, a face
of realization and understanding, free from the taint of earthly
attachment.

“Meekly she approached and silently assented to our snapping a
number of pictures with our ‘still’ and ‘movie’ cameras. {FN46-6}
Patiently and shyly she endured our photo techniques of posture
adjustment and light arrangement. Finally we had recorded for
posterity many photographs of the only woman in the world who is
known to have lived without food or drink for over fifty years.
(Therese Neumann, of course, has fasted since 1923.) Most motherly
was Giri Bala’s expression as she stood before us, completely
covered in the loose-flowing cloth, nothing of her body visible
but her face with its downcast eyes, her hands, and her tiny feet.
A face of rare peace and innocent poise-a wide, childlike, quivering
lip, a feminine nose, narrow, sparkling eyes, and a wistful smile.”

Mr. Wright’s impression of Giri Bala was shared by myself; spirituality
enfolded her like her gently shining veil. She PRONAMED before me
in the customary gesture of greeting from a householder to a monk.
Her simple charm and quiet smile gave us a welcome beyond that of
honeyed oratory; forgotten was our difficult, dusty trip.

The little saint seated herself cross-legged on the verandah. Though
bearing the scars of age, she was not emaciated; her olive-colored
skin had remained clear and healthy in tone.

“Mother,” I said in Bengali, “for over twenty-five years I have
thought eagerly of this very pilgrimage! I heard about your sacred
life from Sthiti Lal Nundy Babu.”

She nodded in acknowledgment. “Yes, my good neighbor in Nawabganj.”

“During those years I have crossed the oceans, but I never forgot
my early plan to someday see you. The sublime drama that you are
here playing so inconspicuously should be blazoned before a world
that has long forgotten the inner food divine.”

The saint lifted her eyes for a minute, smiling with serene interest.

“Baba (honored father) knows best,” she answered meekly.

I was happy that she had taken no offense; one never knows how
great yogis or yoginis will react to the thought of publicity. They
shun it, as a rule, wishing to pursue in silence the profound soul
research. An inner sanction comes to them when the proper time
arrives to display their lives openly for the benefit of seeking
minds.

“Mother,” I went on, “please forgive me, then, for burdening you
with many questions. Kindly answer only those that please you; I
shall understand your silence, also.”

She spread her hands in a gracious gesture. “I am glad to reply,
insofar as an insignificant person like myself can give satisfactory
answers.”

“Oh, no, not insignificant!” I protested sincerely. “You are a
great soul.”

“I am the humble servant of all.” She added quaintly, “I love to
cook and feed people.”

A strange pastime, I thought, for a non-eating saint!

“Tell me, Mother, from your own lips-do you live without food?”

“That is true.” She was silent for a few moments; her next remark
showed that she had been struggling with mental arithmetic. “From
the age of twelve years four months down to my present age of
sixty-eight—a period of over fifty-six years—I have not eaten
food or taken liquids.”

“Are you never tempted to eat?”

“If I felt a craving for food, I would have to eat.” Simply yet
regally she stated this axiomatic truth, one known too well by a
world revolving around three meals a day!

“But you do eat something!” My tone held a note of remonstrance.

“Of course!” She smiled in swift understanding.

“Your nourishment derives from the finer energies of the air and
sunlight, {FN46-7} and from the cosmic power which recharges your
body through the medulla oblongata.”

“Baba knows.” Again she acquiesced, her manner soothing and
unemphatic.

“Mother, please tell me about your early life. It holds a deep
interest for all of India, and even for our brothers and sisters
beyond the seas.”

Giri Bala put aside her habitual reserve, relaxing into a conversational
mood.

“So be it.” Her voice was low and firm. “I was born in these forest
regions. My childhood was unremarkable save that I was possessed
by an insatiable appetite. I had been betrothed in early years.

“‘Child,’ my mother often warned me, ‘try to control your greed.
When the time comes for you to live among strangers in your husband’s
family, what will they think of you if your days are spent in
nothing but eating?’

“The calamity she had foreseen came to pass. I was only twelve
when I joined my husband’s people in Nawabganj. My mother-in-law
shamed me morning, noon, and night about my gluttonous habits.
Her scoldings were a blessing in disguise, however; they roused my
dormant spiritual tendencies. One morning her ridicule was merciless.

“‘I shall soon prove to you,’ I said, stung to the quick, ‘that I
shall never touch food again as long as I live.’

“My mother-in-law laughed in derision. ‘So!’ she said, ‘how can
you live without eating, when you cannot live without overeating?’

“This remark was unanswerable! Yet an iron resolution scaffolded
my spirit. In a secluded spot I sought my Heavenly Father.

“‘Lord,’ I prayed incessantly, ‘please send me a guru, one who can
teach me to live by Thy light and not by food.’

“A divine ecstasy fell over me. Led by a beatific spell, I set out
for the Nawabganj GHAT on the Ganges. On the way I encountered the
priest of my husband’s family.

“‘Venerable sir,’ I said trustingly, ‘kindly tell me how to live
without eating.’

“He stared at me without reply. Finally he spoke in a consoling
manner. ‘Child,’ he said, ‘come to the temple this evening; I will
conduct a special VEDIC ceremony for you.’

“This vague answer was not the one I was seeking; I continued toward
the GHAT. The morning sun pierced the waters; I purified myself in
the Ganges, as though for a sacred initiation. As I left the river
bank, my wet cloth around me, in the broad glare of day my master
materialized himself before me!

“‘Dear little one,’ he said in a voice of loving compassion, ‘I
am the guru sent here by God to fulfill your urgent prayer. He was
deeply touched by its very unusual nature! From today you shall
live by the astral light, your bodily atoms fed from the infinite
current.’”

Giri Bala fell into silence. I took Mr. Wright’s pencil and pad
and translated into English a few items for his information.

The saint resumed the tale, her gentle voice barely audible. “The
GHAT was deserted, but my guru cast round us an aura of guarding
light, that no stray bathers later disturb us. He initiated me
into a KRIA technique which frees the body from dependence on the
gross food of mortals. The technique includes the use of a certain
MANTRA {FN46-8} and a breathing exercise more difficult than the
average person could perform. No medicine or magic is involved;
nothing beyond the KRIA.”

In the manner of the American newspaper reporter, who had unknowingly
taught me his procedure, I questioned Giri Bala on many matters
which I thought would be of interest to the world. She gave me,
bit by bit, the following information:

“I have never had any children; many years ago I became a widow.
I sleep very little, as sleep and waking are the same to me. I
meditate at night, attending to my domestic duties in the daytime. I
slightly feel the change in climate from season to season. I have
never been sick or experienced any disease. I feel only slight
pain when accidentally injured. I have no bodily excretions. I
can control my heart and breathing. I often see my guru as well as
other great souls, in vision.”

“Mother,” I asked, “why don’t you teach others the method of living
without food?”

My ambitious hopes for the world’s starving millions were nipped
in the bud.

“No.” She shook her head. “I was strictly commanded by my guru
not to divulge the secret. It is not his wish to tamper with God’s
drama of creation. The farmers would not thank me if I taught
many people to live without eating! The luscious fruits would lie
uselessly on the ground. It appears that misery, starvation, and
disease are whips of our karma which ultimately drive us to seek
the true meaning of life.”

“Mother,” I said slowly, “what is the use of your having been
singled out to live without eating?”

“To prove that man is Spirit.” Her face lit with wisdom. “To
demonstrate that by divine advancement he can gradually learn to
live by the Eternal Light and not by food.”

The saint sank into a deep meditative state. Her gaze was directed
inward; the gentle depths of her eyes became expressionless. She
gave a certain sigh, the prelude to the ecstatic breathless trance.
For a time she had fled to the questionless realm, the heaven of
inner joy.

The tropical darkness had fallen. The light of a small kerosene
lamp flickered fitfully over the faces of a score of villagers
squatting silently in the shadows. The darting glowworms and distant
oil lanterns of the huts wove bright eerie patterns into the velvet
night.  It was the painful hour of parting; a slow, tedious journey
lay before our little party.

“Giri Bala,” I said as the saint opened her eyes, “please give me
a keepsake-a strip of one of your SARIS.”

She soon returned with a piece of Benares silk, extending it in
her hand as she suddenly prostrated herself on the ground.

“Mother,” I said reverently, “rather let me touch your own blessed
feet!”

{FN46-1} In northern Bengal.

{FN46-2} H. H. Sir Bijay Chand Mahtab, now dead. His family doubtless
possesses some record of the Maharaja’s three investigations of
Giri Bala.

{FN46-3} Woman yogi.

{FN46-4} “Remover of Obstacles,” the god of good fortune.

{FN46-5} Sri Yukteswar used to say: “The Lord has given us the fruits
of the good earth. We like to see our food, to smell it, to taste
it—the Hindu likes also to touch it!” One does not mind HEARING
it, either, if no one else is present at the meal!

{FN46-6} Mr. Wright also took moving pictures of Sri Yukteswar
during his last Winter Solstice Festival in Serampore.

{FN46-7} “What we eat is radiation; our food is so much quanta
of energy,” Dr. George W. Crile of Cleveland told a gathering of
medical men on May 17, 1933 in Memphis. “This all-important radiation,
which releases electrical currents for the body’s electrical circuit,
the nervous system, is given to food by the sun’s rays. Atoms, Dr.
Crile says, are solar systems. Atoms are the vehicles that are
filled with solar radiance as so many coiled springs. These countless
atomfuls of energy are taken in as food. Once in the human body,
these tense vehicles, the atoms, are discharged in the body’s
protoplasm, the radiance furnishing new chemical energy, new
electrical currents.  ‘Your body is made up of such atoms,’ Dr.
Crile said. ‘They are your muscles, brains, and sensory organs,
such as the eyes and ears.’”

Someday scientists will discover how man can live directly on solar
energy. “Chlorophyll is the only substance known in nature that
somehow possesses the power to act as a ‘sunlight trap,’” William
L.  Laurence writes in the NEW YORK TIMES. “It ‘catches’ the energy
of sunlight and stores it in the plant. Without this no life could
exist.  We obtain the energy we need for living from the solar
energy stored in the plant-food we eat or in the flesh of the
animals that eat the plants. The energy we obtain from coal or oil
is solar energy trapped by the chlorophyll in plant life millions
of years ago. We live by the sun through the agency of chlorophyll.”

{FN46-8} Potent vibratory chant. The literal translation of Sanskrit
MANTRA is “instrument of thought,” signifying the ideal, inaudible
sounds which represent one aspect of creation; when vocalized as
syllables, a MANTRA constitutes a universal terminology. The infinite
powers of sound derive from AUM, the “Word” or creative hum of the
Cosmic Motor.




CHAPTER: 47

I RETURN TO THE WEST


“I have given many yoga lessons in India and America; but I must
confess that, as a Hindu, I am unusually happy to be conducting a
class for English students.”

My London class members laughed appreciatively; no political turmoils
ever disturbed our yoga peace.

India was now a hallowed memory. It is September, 1936; I am
in England to fulfill a promise, given sixteen months earlier, to
lecture again in London.

England, too, is receptive to the timeless yoga message. Reporters
and newsreel cameramen swarmed over my quarters at Grosvenor House.
The British National Council of the World Fellowship of Faiths
organized a meeting on September 29th at Whitefield’s Congregational
Church where I addressed the audience on the weighty subject of
“How Faith in Fellowship may Save Civilization.” The eight o’clock
lectures at Caxton Hall attracted such crowds that on two nights
the overflow waited in Windsor House auditorium for my second talk
at nine-thirty.  Yoga classes during the following weeks grew so
large that Mr. Wright was obliged to arrange a transfer to another
hall.

The English tenacity has admirable expression in a spiritual
relationship. The London yoga students loyally organized themselves,
after my departure, into a Self-Realization Fellowship center,
holding their meditation meetings weekly throughout the bitter war
years.

Unforgettable weeks in England; days of sight-seeing in London,
then over the beautiful countryside. Mr. Wright and I summoned the
trusty Ford to visit the birthplaces and tombs of the great poets
and heroes of British history.

Our little party sailed from Southampton for America in late October
on the BREMEN. The majestic Statue of Liberty in New York harbor
brought a joyous emotional gulp not only to the throats of Miss
Bletch and Mr. Wright, but to my own.

The Ford, a bit battered from struggles with ancient soils, was
still puissant; it now took in its stride the transcontinental trip
to California. In late 1936, lo! Mount Washington.

The year-end holidays are celebrated annually at the Los Angeles
center with an eight-hour group meditation on December 24th
(Spiritual Christmas), followed the next day by a banquet (Social
Christmas). The festivities this year were augmented by the presence
of dear friends and students from distant cities who had arrived
to welcome home the three world travelers.

The Christmas Day feast included delicacies brought fifteen thousand
miles for this glad occasion: GUCCHI mushrooms from Kashmir, canned
RASAGULLA and mango pulp, PAPAR biscuits, and an oil of the Indian
KEORA flower which flavored our ice cream. The evening found us
grouped around a huge sparkling Christmas tree, the near-by fireplace
crackling with logs of aromatic cypress.

Gift-time! Presents from the earth’s far corners-Palestine, Egypt,
India, England, France, Italy. How laboriously had Mr. Wright
counted the trunks at each foreign junction, that no pilfering hand
receive the treasures intended for loved ones in America! Plaques
of the sacred olive tree from the Holy Land, delicate laces and
embroideries from Belgium and Holland, Persian carpets, finely
woven Kashmiri shawls, everlastingly fragrant sandalwood trays from
Mysore, Shiva “bull’s eye” stones from Central Provinces, old Indian
coins of dynasties long fled, bejeweled vases and cups, miniatures,
tapestries, temple incense and perfumes, SWADESHI cotton prints,
lacquer work, Mysore ivory carvings, Persian slippers with their
inquisitive long toe, quaint old illuminated manuscripts, velvets,
brocades, Gandhi caps, potteries, tiles, brasswork, prayer rugs-booty
of three continents!

One by one I distributed the gaily wrapped packages from the immense
pile under the tree.

“Sister Gyanamata!” I handed a long box to the saintly American
lady of sweet visage and deep realization who, during my absence,
had been in charge at Mt. Washington. From the paper tissues she
lifted a SARI of golden Benares silk.

“Thank you, sir; it brings the pageant of India before my eyes.”

“Mr. Dickinson!” The next parcel contained a gift which I had
bought in a Calcutta bazaar. “Mr. Dickinson will like this,” I had
thought at the time. A dearly beloved disciple, Mr. Dickinson had
been present at every Christmas festivity since the 1925 founding
of Mt. Washington.  At this eleventh annual celebration, he was
standing before me, untying the ribbons of his square little package.

“The silver cup!” Struggling with emotion, he stared at the present,
a tall drinking cup. He seated himself some distance away, apparently
in a daze. I smiled at him affectionately before resuming my role
as Santa Claus.

The ejaculatory evening closed with a prayer to the Giver of all
gifts; then a group singing of Christmas carols.

Mr. Dickinson and I were chatting together sometime later.

“Sir,” he said, “please let me thank you now for the silver cup.
I could not find any words on Christmas night.”

“I brought the gift especially for you.”

“For forty-three years I have been waiting for that silver cup! It
is a long story, one I have kept hidden within me.” Mr. Dickinson
looked at me shyly. “The beginning was dramatic: I was drowning.
My older brother had playfully pushed me into a fifteen-foot pool
in a small town in Nebraska. I was only five years old then. As I
was about to sink for the second time under the water, a dazzling
multicolored light appeared, filling all space. In the midst was
the figure of a man with tranquil eyes and a reassuring smile.
My body was sinking for the third time when one of my brother’s
companions bent a tall slender willow tree in such a low dip that
I could grasp it with my desperate fingers. The boys lifted me to
the bank and successfully gave me first-aid treatment.

“Twelve years later, a youth of seventeen, I visited Chicago with
my mother. It was 1893; the great World Parliament of Religions
was in session. Mother and I were walking down a main street, when
again I saw the mighty flash of light. A few paces away, strolling
leisurely along, was the same man I had seen years before in vision.
He approached a large auditorium and vanished within the door.

[Illustration: Mr. E. E. Dickinson of Los Angeles; he sought a
silver cup—see dickinson.jpg]

[Illustration: Sri Yukteswar and myself in Calcutta, 1935. He is
carrying the gift umbrella-cane—see gurus.jpg]

[Illustration:  A group of Ranchi students and teachers pose with
the venerable Maharaja of Kasimbazar (at center, in white). In 1918
he gave his Kasimbazar Palace and twenty-five acres in Ranchi as
a permanent site for my yoga school for boys.—see teachers.jpg]


“‘Mother,’ I cried, ‘that was the man who appeared at the time I
was drowning!’

“She and I hastened into the building; the man was seated on a
lecture platform. We soon learned that he was Swami Vivekananda of
India. {FN47-1} After he had given a soul-stirring talk, I went
forward to meet him. He smiled on me graciously, as though we
were old friends. I was so young that I did not know how to give
expression to my feelings, but in my heart I was hoping that he
would offer to be my teacher. He read my thought.

“‘No, my son, I am not your guru.’ Vivekananda gazed with his
beautiful, piercing eyes deep into my own. ‘Your teacher will come
later. He will give you a silver cup.’ After a little pause, he
added, smiling, ‘He will pour out to you more blessings than you
are now able to hold.’

“I left Chicago in a few days,” Mr. Dickinson went on, “and never
saw the great Vivekananda again. But every word he had uttered
was indelibly written on my inmost consciousness. Years passed; no
teacher appeared. One night in 1925 I prayed deeply that the Lord
would send me my guru. A few hours later, I was awakened from sleep
by soft strains of melody. A band of celestial beings, carrying
flutes and other instruments, came before my view. After filling
the air with glorious music, the angels slowly vanished.

“The next evening I attended, for the first time, one of your lectures
here in Los Angeles, and knew then that my prayer had been granted.”

We smiled at each other in silence.

“For eleven years now I have been your KRIYA YOGA disciple,” Mr.
Dickinson continued. “Sometimes I wondered about the silver cup;
I had almost persuaded myself that Vivekananda’s words were only
metaphorical. But on Christmas night, as you handed me the square
box by the tree, I saw, for the third time in my life, the same
dazzling flash of light. In another minute I was gazing on my
guru’s gift which Vivekananda had foreseen for me forty-three years
earlier-a silver cup!”

{FN47-1} The chief disciple of the Christlike master Sri Ramakrishna.




CHAPTER: 48

AT ENCINITAS IN CALIFORNIA


“A surprise, sir! During your absence abroad we have had this
Encinitas hermitage built; it is a ‘welcome-home’ gift!” Sister
Gyanamata smilingly led me through a gate and up a tree-shaded
walk.

I saw a building jutting out like a great white ocean liner toward
the blue brine. First speechlessly, then with “Oh’s!” and “Ah’s!”,
finally with man’s insufficient vocabulary of joy and gratitude,
I examined the ashram-sixteen unusually large rooms, each one
charmingly appointed.

The stately central hall, with immense ceiling-high windows, looks
out on a united altar of grass, ocean, sky-a symphony in emerald,
opal, sapphire. A mantle over the hall’s huge fireplace holds the
framed likeness of Lahiri Mahasaya, smiling his blessing over this
far Pacific heaven.

Directly below the hall, built into the very bluff, two solitary
meditation caves confront the infinities of sky and sea. Verandahs,
sun-bathing nooks, acres of orchard, a eucalypti grove, flagstone
paths leading through roses and lilies to quiet arbors, a long
flight of stairs ending on an isolated beach and the vast waters!
Was dream ever more concrete?

“May the good and heroic and bountiful souls of the saints come
here,” reads “A Prayer for a Dwelling,” from the ZEND-AVESTA,
fastened on one of the hermitage doors, “and may they go hand in
hand with us, giving the healing virtues of their blessed gifts as
widespread as the earth, as far-flung as the rivers, as high-reaching
as the sun, for the furtherance of better men, for the increase of
abundance and glory.

“May obedience conquer disobedience within this house; may peace
triumph here over discord; free-hearted giving over avarice, truthful
speech over deceit, reverence over contempt. That our minds be
delighted, and our souls uplifted, let our bodies be glorified as
well; and O Light Divine, may we see Thee, and may we, approaching,
come round about Thee, and attain unto Thine entire companionship!”

[Illustration: Encinitas, California, overlooking the Pacific.
Main building and part of the grounds of the Self-Realization
Fellowship—see encinitas.jpg]

This Self-Realization Fellowship ashram had been made possible through
the generosity of a few American disciples, American businessmen
of endless responsibilities who yet find time daily for their KRIYA
YOGA.  Not a word of the hermitage construction had been allowed to
reach me during my stay in India and Europe. Astonishment, delight!

During my earlier years in America I had combed the coast of
California in quest of a small site for a seaside ashram; whenever I
had found a suitable location, some obstacle had invariably arisen
to thwart me. Gazing now over the broad acres of Encinitas, {FN48-1}
humbly I saw the effortless fulfillment of Sri Yukteswar’s long-ago
prophecy: “a hermitage by the ocean.”

A few months later, Easter of 1937, I conducted on the smooth lawns
at Encinitas the first of many Sunrise Services. Like the magi of
old, several hundred students gazed in devotional awe at the daily
miracle, the early solar fire rite in the eastern sky. To the west
lay the inexhaustible Pacific, booming its solemn praise; in the
distance, a tiny white sailing boat, and the lonely flight of a
seagull. “Christ, thou art risen!” Not alone with the vernal sun,
but in the eternal dawn of Spirit!

Many happy months sped by; in the peace of perfect beauty I was
able to complete at the hermitage a long-projected work, COSMIC
CHANTS. I set to English words and Western musical notation about
forty songs, some original, others my adaptations of ancient
melodies. Included were the Shankara chant, “No Birth, No Death”;
two favorites of Sri Yukteswar’s: “Wake, Yet Wake, O my Saint!” and
“Desire, my Great Enemy”; the hoary Sanskrit “Hymn to Brahma”; old
Bengali songs, “What Lightning Flash!” and “They Have Heard Thy Name”;
Tagore’s “Who is in my Temple?”; and a number of my compositions:
“I Will be Thine Always,” “In the Land Beyond my Dreams,” “Come
Out of the Silent Sky,” “Listen to my Soul Call,” “In the Temple
of Silence,” and “Thou Art my Life.”

For a preface to the songbook I recounted my first outstanding
experience with the receptivity of Westerners to the quaintly
devotional airs of the East. The occasion had been a public lecture;
the time, April 18, 1926; the place, Carnegie Hall in New York.

“Mr. Hunsicker,” I had confided to an American student, “I am planning
to ask the audience to sing an ancient Hindu chant, ‘O God Beautiful!’”

“Sir,” Mr. Hunsicker had protested, “these Oriental songs are alien
to American understanding. What a shame if the lecture were to be
marred by a commentary of overripe tomatoes!”

I had laughingly disagreed. “Music is a universal language.
Americans will not fail to feel the soul-aspiration in this lofty
chant.” {FN48-2}

During the lecture Mr. Hunsicker had sat behind me on the platform,
probably fearing for my safety. His doubts were groundless; not
only had there been an absence of unwelcome vegetables, but for
one hour and twenty-five minutes the strains of “O God Beautiful!”
had sounded uninterruptedly from three thousand throats. Blase’ no
longer, dear New Yorkers; your hearts had soared out in a simple
paean of rejoicing!  Divine healings had taken place that evening
among the devotees chanting with love the Lord’s blessed name.

The secluded life of a literary minstrel was not my role for long.
Soon I was dividing every fortnight between Los Angeles and Encinitas.
Sunday services, classes, lectures before clubs and colleges,
interviews with students, ceaseless streams of correspondence, articles
for EAST-WEST, direction of activities in India and numerous small
centers in American cities. Much time was given, also, to the
arrangement of KRIYA and other Self-Realization Fellowship teachings
into a series of studies for the distant yoga seekers whose zeal
recognized no limitation of space.

Joyous dedication of a Self-Realization Church of All Religions took
place in 1938 at Washington, D.C. Set amidst landscaped grounds,
the stately church stands in a section of the city aptly called
“Friendship Heights.” The Washington leader is Swami Premananda,
educated at the Ranchi school and Calcutta University. I had summoned
him in 1928 to assume leadership of the Washington Self-Realization
Fellowship center.

“Premananda,” I told him during a visit to his new temple, “this
Eastern headquarters is a memorial in stone to your tireless
devotion.  Here in the nation’s capital you have held aloft the
light of Lahiri Mahasaya’s ideals.”

Premananda accompanied me from Washington for a brief visit to
the Self-Realization Fellowship center in Boston. What joy to see
again the KRIYA YOGA band who had remained steadfast since 1920!
The Boston leader, Dr. M. W. Lewis, lodged my companion and myself
in a modern, artistically decorated suite.

“Sir,” Dr. Lewis said to me, smiling, “during your early years in
America you stayed in this city in a single room, without bath. I
wanted you to know that Boston possesses some luxurious apartments!”

The shadows of approaching carnage were lengthening over the world;
already the acute ear might hear the frightful drums of war. During
interviews with thousands in California, and through a world-wide
correspondence, I found that men and women were deeply searching
their hearts; the tragic outer insecurity had emphasized need for
the Eternal Anchorage.

“We have indeed learned the value of meditation,” the leader of the
London Self-Realization Fellowship center wrote me in 1941, “and
know that nothing can disturb our inner peace. In the last few weeks
during the meetings we have heard air-raid warnings and listened
to the explosion of delayed-action bombs, but our students still
gather and thoroughly enjoy our beautiful service.”

Another letter reached me from war-torn England just before America
entered the conflict. In nobly pathetic words, Dr. L. Cranmer Byng,
noted editor of THE WISDOM OF THE EAST SERIES, wrote:

“When I read EAST-WEST I realized how far apart we seemed to be,
apparently living in two different worlds. Beauty, order, calm,
and peace come to me from Los Angeles, sailing into port as a
vessel laden with the blessings and comfort of the Holy Grail to
a beleaguered city.

“I see as in a dream your palm tree grove, and the temple at
Encinitas with its ocean stretches and mountain views, and above
all its fellowship of spiritually minded men and women, a community
comprehended in unity, absorbed in creative work, and replenished
in contemplation. It is the world of my own vision, in
the making of which I hoped to bear my little part, and now . . .

“Perhaps in the body I shall never reach your golden shores nor
worship in your temple. But it is something and more, to have had
the vision and know that in the midst of war there is still a peace
that abides in your harbors and among your hills. Greetings to all
the Fellowship from a common soldier, written on the watchtower
waiting for the dawn.”

The war years brought a spiritual awakening among men whose diversions
had never before included a study of the New Testament. One sweet
distillment from the bitter herbs of war! To satisfy a growing
need, an inspiring little Self-Realization Church of All Religions
was built and dedicated in 1942 at Hollywood. The site faces Olive
Hill and the distant Los Angeles Planetarium. The church, finished
in blue, white, and gold, is reflected amidst the water hyacinths
in a large pool. The gardens are gay with flowers, a few startled
stone deer, a stained-glass pergola, and a quaint wishing well.
Thrown in with the pennies and the kaleidoscopic wishes of man
has been many a pure aspiration for the sole treasure of Spirit! A
universal benignity flows from small niches with statues of Lahiri
Mahasaya and Sri Yukteswar, and of Krishna, Buddha, Confucius, St.
Francis, and a beautiful mother-of-pearl reproduction of Christ at
the Last Supper.

Another Self-Realization Church of All Religions was founded in
1943 at San Diego. A quiet hilltop temple, it stands in a sloping
valley of eucalypti, overlooking sparkling San Diego Bay.

Sitting one evening in this tranquil haven, I was pouring out my
heart in song. Under my fingers was the sweet-toned organ of the
church, on my lips the yearning plaint of an ancient Bengali devotee
who had searched for eternal solace:

  In this world, Mother, none can love me;
  In this world they do not know love divine.
  Where is there pure loving love?
  Where is there truly loving Thee?
  There my heart longs to be.

My companion in the chapel, Dr. Lloyd Kennell, the San Diego center
leader, was smiling a little at the words of the song.

“Tell me truly, Paramhansaji, has it been worth it?” He gazed at
me with an earnest sincerity. I understood his laconic question:
“Have you been happy in America? What about the disillusionments,
the heartaches, the center leaders who could not lead, the students
who could not be taught?”

“Blessed is the man whom the Lord doth test, Doctor! He has remembered
now and then to put a burden on me!” I thought, then, of all the
faithful ones, of the love and devotion and understanding that
lay in the heart of America. With slow emphasis I went on, “But my
answer is: Yes, a thousand times yes! It has been worth-while; it
has been a constant inspiration, more than ever I dreamed, to see
West and East brought closer in the only lasting bond, the spiritual!”

Silently I added a prayer: “May Babaji and Sri Yukteswarji feel
that I have done my part, not disappointing the high hope in which
they sent me forth.”

I turned again to the organ; this time my song was tinged with a
martial valor:

  The grinding wheel of Time doth mar
  Full many a life of moon and star
  And many a brightly smiling morn—
  But still my soul is marching on!

  Darkness, death, and failures vied;
  To block my path they fiercely tried;
  My fight with jealous Nature’s strong—
  But still my soul is marching on!

New Year’s week of 1945 found me at work in my Encinitas study,
revising the manuscript of this book.

“Paramhansaji, please come outdoors.” Dr. Lewis, on a visit from
Boston, smiled at me pleadingly from outside my window. Soon we
were strolling in the sunshine. My companion pointed to new towers
in process of construction along the edge of the Fellowship property
adjoining the coast highway.

“Sir, I see many improvements here since my last visit.” Dr. Lewis
comes twice annually from Boston to Encinitas.

“Yes, Doctor, a project I have long considered is beginning to
take definite form. In these beautiful surroundings I have started
a miniature world colony. Brotherhood is an ideal better understood
by example than precept! A small harmonious group here may inspire
other ideal communities over the earth.”

“A splendid idea, sir! The colony will surely be a success if
everyone sincerely does his part!”

“‘World’ is a large term, but man must enlarge his allegiance,
considering himself in the light of a world citizen,” I continued.
“A person who truly feels: ‘The world is my homeland; it is my
America, my India, my Philippines, my England, my Africa,’ will
never lack scope for a useful and happy life. His natural local pride
will know limitless expansion; he will be in touch with creative
universal currents.”

Dr. Lewis and I halted above the lotus pool near the hermitage.
Below us lay the illimitable Pacific.

“These same waters break equally on the coasts of West and East,
in California and China.” My companion threw a little stone into
the first of the oceanic seventy million square miles. “Encinitas
is a symbolic spot for a world colony.”

“That is true, Doctor. We shall arrange here for many conferences
and Congresses of Religion, inviting delegates from all lands. Flags
of the nations will hang in our halls. Diminutive temples will be
built over the grounds, dedicated to the world’s principal religions.

“As soon as possible,” I went on, “I plan to open a Yoga Institute
here. The blessed role of KRIYA YOGA in the West has hardly more
than just begun. May all men come to know that there is a definite,
scientific technique of self-realization for the overcoming of all
human misery!”

[Illustration: Speakers at a 1945 Interracial Meeting in San Francisco
during the convening of the Peace Conference. (Left to right) Dr.
Maneck Anklesaria, John Cohee, myself, Hugh E. MacBeth, Vince M.
Townsend, Jr., Richard B. Moore—see sanfr.jpg]

[Illustration: The Self-Realization Church of All Religions in
Washington, D.C., whose leader, Swami Premananda, is here pictured
with me—see premananda.jpg]

[Illustration: My venerable father, seated in the tranquil lotus
posture, Calcutta, 1936—see father2.jpg]

Far into the night my dear friend-the first KRIYA YOGI
in America—discussed with me the need for world colonies founded
on a spiritual basis. The ills attributed to an anthropomorphic
abstraction called “society” may be laid more realistically at the
door of Everyman.  Utopia must spring in the private bosom before
it can flower in civic virtue. Man is a soul, not an institution;
his inner reforms alone can lend permanence to outer ones. By stress
on spiritual values, self-realization, a colony exemplifying world
brotherhood is empowered to send inspiring vibrations far beyond
its locale.

August 15, 1945, close of Global War II! End of a world; dawn of
an enigmatic Atomic Age! The hermitage residents gathered in the
main hall for a prayer of thanksgiving. “Heavenly Father, may never
it be again! Thy children go henceforth as brothers!”

Gone was the tension of war years; our spirits purred in the sun
of peace. I gazed happily at each of my American comrades.

“Lord,” I thought gratefully, “Thou hast given this monk a large
family!”

{FN48-1} A small town on Coast Highway 101, Encinitas is 100 miles
south of Los Angeles, and 25 miles north of San Diego.

{FN48-2} I translate here the words of Guru Nanak’s song:

  O God beautiful! O God beautiful!
  In the forest, Thou art green,
  In the mountain, Thou art high,
  In the river, Thou art restless,
  In the ocean, Thou art grave!
  To the serviceful, Thou art service,
  To the lover, Thou art love,
  To the sorrowful, Thou art sympathy,
  To the yogi, Thou art bliss!
  O God beautiful! O God beautiful!
  At Thy feet, O I do bow!