Reading section 20

{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.