The Mountain Path

EDITOR: ARTHUR OSBORNE

Vol. I A P R I L 1964 No. 2

SRI RAMANASRAMAM. T I R U V A N N A M A L A I
 JO
" M a y Thou and I be
one and inseparable like
Alagu and Sundara, Oh
Arunachala ! "
THE MOUNTAIN PATH
—The Marital Garland of
(A QUARTERLY)
Letters, Verse 2.
" Arunachala! Thou dost root out the ego of those
who meditate on Thee in the heart, Oh Arunachala ! "
—The Marital Garland of Letters, Verse 1.

Publisher: Vol. I APRIL 1964 No. 2

T. N. Venkataraman,
Sri Ramanasramam,
CONTENTS
Page
Tiruvannamalai.
EDITORIAL :
Where Charity Begins .. 67
LETTERS TO A BROTHER—II :
True Silence—Nagamma .. 71
How I met the Maharshi—Louis Hartz .. 72
Wanderer of the deep
—Harindranath Chattopadhyaya ,. 74
Editor: Self-Enquiry : Some Objections Answered
Arthur Osborne, —D- E. Harding .. 75
Sri Ramanasramam,
Samadhi—N. R. Krishnamurti ., 80
ASPECTS OF ISLAM—II :
Tiruvannamalai.
Shirk and Tawhid—Abdullah Qutbuddin 81
Ahad—Arthur Osborne 82
A Raging Fire—" Sein" .. 82
Tibetan Buddhism
—His Holiness the Dalai Lama .. 83
Song of Meditation—Hakuin
(Translated by Gary Snyder) .. 86
Managing Editor: To Sri Ramana Maharshi—Dilip Kumar Roy 87
V. Ganesan, Non-Volitional Living—Wei Wu Wei .. 88
Sri Ramanasramam,
The Infinite Way of Life—Joel S. Goldsmith 90
The Guide on the Mountain Path
Tiruvannamalai.
—K. R. R. Sas-try .. 95
ARROWS FROM A CHRISTIAN BOW II :
" Cast not your pearls before Swine "
m —Sagittarius .. 96
The Swami Vivekananda Birth Centenary
—Arthur Osborne • .. 98
, Naga Baba—S. P. Mukher.jee .. 99
Annual Subscription :
Vegetarianism—Arthur Osborne .. 100
Rs. 5 ; 10 sh. ; $ 1.50. Tapas and Sannyas—Satya Mayi 102
The Secrets of Arunachala—T. K. S. .. 105
Life Subscription : Bhagavan in the Heart
Rs. 100 ; £ 10 ; $ 30.
— (From a record kept by Ethel Merston) 109
Book Reviews .. 110
Single Copy : Fighting Sleepiness—" D" 116
Rs. 1.50 ; 3 sh. ; $ 0.45.
Ashram Bulletin * ..117
'The Mountain Path'—Life Subscribers 120
Sri Ramanashramam—Life Members .. 121
Letters to the Editor .. 122
 (/%
'THE MOUNTAIN PATH'
T h e a i m of this j o u r n a l is to set forth the traditional w i s d o m of all religions a n d
all ages, especially as testified to b y their saints and m y s t i c s , a n d to clarify the paths*
a v a i l a b l e to seekers in the conditions of our m o d e r n w o r l d .

Contributions for publication should be addressed to ' T h e Editor, -The Mountain Path, Sri
Hamanasramam, Tiruvannamalai, Madras Sta'«;e'. They should be in English and typed with
double spacing. Contributions not published will be returned on request.

The editor is not responsible for statements and opinions contained in signed articles.

No payment is made for contributions published. Anything herein published may be re-
printed elsewhere without fee provided due acknowledgement is made and the editor is previously
notified.

AN ANNOUNCEMENT
" SRI RAMANASRAMAM CHARITIES, TIRUVANNAMALAI " is a newly registered
body under the Societies Registration Act XXI of 1860 with the following objects : —
1. To construct an AUDITORIUM AND LIBRARY and a Reading Room.
2. To hold discourses periodically, sometimes daily, on Indian Philosophy and
Culture including those relating to Bhagavan Sri Ramana Maharshi.
3. To house books and periodicals on Eastern and Western Philosophy and depict-
ing different cultural aspects of life in India and other countries.
4. To be a centre for the diffusion of Spiritual Knowledge.
5. To run a school where the students are taught Sanskrit, English, Tamil, Vedas
and Upanishads and Mathematics etc. and given free boarding and lodging
(VEDA PATASALA).
6. To run a DISPENSARY where medical attention is given free of charge.
In carrying out the above objects of general public utility, the Association shall
not undertake the carrying on of any activity for profit.
The benefits of the Association will be open to all without any disqualifications
by reason only of religion, community, caste, creed, race or sex.
On this body being registered on 28-10-1963, the Central Board of Revenue, Gov-
ernment of India, New Delhi, in their Notification, F. No. 69/17/63-I.T. dated 19th
November 1963, have decided that donations made to SRI RAMANASRAMAM CHA-
RITIES, TIRUVANNAMALAI, MADRAS STATE, would be entitled to the benefit of the
exemption under Sec. 88 of the Income-tax Act, 1961 in the hands of donors, subject to
the limits specified therein and the donations will also be exempted from Gift Tax.
The Management of Sri Ramanasramam appeal to the public in general and to
the devotees of Bhagavan Sri Ramana Maharshi to contribute liberally to the " SRI
RAMANASRAMAM CHARITIES, TIRUVANNAMALAI » so as to enable them to carry
on the objects specified above.
It may please be noted that all remittances to Sri Ramanasramam Charities by
Cheques, Drafts or Money Orders should be made payable to SRI RAMANASRAMAM
CHARITIES only, specifying in the M.O. coupon or the enclosing letter under which of
the following the Donation is to be treated :
(a) A / c . Auditorium and Library ; (b) A / c . Veda Patasala ; i(/c) A / c . Dispensary.
T. N. VENKATARAMAN,
President.
 c 7

T h e Mountain Path
(A Q U A R T E R L Y )

Editor: ARTHUR OSBORNE

VOL. I APRIL, 1 9 6 4 No. 2

W H E R E C H A R I T Y BEGINS
[EDITORIAL]

I said in my last editorial that the quest in a Welfare State because begging is ille-
for Realization is the great enterprise, the gal. If poverty can be an impediment, so
true goal of life. Yet one often hears the o b - also can prosperity. Indeed, it might well
jection : ' But isn't it more important to be said that in a welfare state prosperity is
help others ? ' Although some who make this the opiate of the people, lulling them into a£
objection doubtless do so in good faith, it is false sense of security.
at bottom a hypocritical attack on spiritua- One sign of the animus behind the d o -
lity. It goes back to the 19th Century socia- good objection is that it is only used against
lists who used to say : " First things first. those who turn to a spiritual path. If a
Let us first remove the poverty of the peo- man declares that his absorbing interest in
ple, then there will be time to consider life is music or business or politics no such
their spiritual needs." Well, they succeed- objection is made ; only if it is religion that
ed in what they considered first. There is he turns to. And why should it be suppos-
very little poverty left in North-Western ed that one who is striving to subjugate or
Europe. And did they then turn to spiritual destroy his ego is doing less to help others
succour ? Not at all. The anti-spiritual than one who allows it free play ? Rather
trend accelerated and became more un- he is likely to do more. He may be more
abashed. The workers who acquired leisure, unobtrusive about it, simply helping those
security and a competence had less time, not who come his way rather than engaging in
more, to devote to their spiritual needs- organized charities, but there is likely to be
In fact it is not true that welfare facilitates less vanity and more genuine goodwill in
religion or poverty impedes it or that mate- what he does.
rial needs are the ' first things' to be attend- A touchstone that has been widely used in
ed to. Christ taught the exact opposite when assessing moral behaviour is : < What would
the rich young man approached him and he happen if every one did that ? ' If every
told him to give his property away and b e - one lived as the Maharshi enjoined, hi the
come a mendicant. But then, of course, world but not of it, fulfilling his professional
Christ and his followers would be put in gaol and family obligations with detachment,
68 THE MOUNTAIN PATH April

helping where he came upon the need for world. If people can believe that a musi-
help, while striving on the path, the answer cian bestows something on the community,
is that there would be nq need for social even though he does not supply food or
y

service, since none would be exploited or clothing, it is but a step farther to under-
impoverished for the benefit of others- stand that a spiritual man can too. Indeed,
There would be no destitute to help. his benefaction is more powerful since, b e -
This touchstone also, however, has an ing independent of forms, it can penetrate
anti-spiritual animus, being aimed in part the mind directly without the mediation of
against those who renounce the world to b e - the senses. That is why the fellowship of
come monks or sadhus. It is in fact against saints has always been so sought after.
those who renounce the world that the first The influence may be almost too subtle to
objection mentioned, ' but wouldn't; it be perceive, like a vague perfume of roses or it
better to help others ? ' is primarily aimed, may be strong and tangible. "Great souls,
although by; extension it has come to be wherever they are, create a spiritual zone
applied unthinkingly to all who follow a around them : and anybody coming within
spiritual path. In fact it crystalizes the Re- that zone realizes something like an electric
formation revolt against traditional Chris- current passing into him. It is a very
tian monasticism. Indeed, even before the strange phenomenon, impossible to explain,
high tide of the Reformation, the anonymous unless one has experienced it oneself." 2

14th Century author of "The Cloud of Un- In the subtler sense of giving spiritual aid
knowing ' spoke regretfully of it in terms of this error of turning outwards to the wel-
Martha's complaint against Mary. " ' Just as fare of others instead of attending first to
Martha complained, then about Mary her sis- one's own quest goes right back to the foun-
ter, so do active persons complain about con-
r
dation of Mahayana Buddhism some two
templatives unto this very day.' In terms of thousand years ago. I do not question the
the Gospel story, this attitude of mind means spiritual potency of the Mahayana. The
that Martha chose the better way. Every test of a tree is its fruit, and the great Sages
one is entitled to his own opinion, but is the Mahayana has produced are proof enough
one who rejects the decision of Christ in that the way they trod was valid. That is
favour of his own opinion entitled to call all we need to know about a path—that it can
himself a Christian ? ,?1
take us to the Goal. Nevertheless, their cri-
What would happen if every one did
c ticism of the Hinayana and their substitu-
that ? ' The first and most obvious answer tion of the Bodhisattva ideal for that of the
is that it is an unreal question, since every Arahat, as it stands and as it is to be read
one will not do that: there are more to-day, is the point of view of ignorance.
Marthas than Marys in the world. Briefly, it is that the Arahat seeks only
A deeper answer is that " man does not his private, individual Realization or Nir-
live by bread alone." Every one is a trans- vana, whereas the Bodhisattva pledges him-
mitting station of harmonious or destruc- self to seek the Realization of all mankind,
tive influences. 'The discordant, aggressive and even holds back voluntarily from the
or corrupt tendencies in a man can be just final step of entering Nirvana until his self-
as infectious as physical diseases, and that imposed task of helping others has been ac-
despite the fact that he may outwardly be complished.
doing social work. Conversely, the benefi- Now, in the first place, there is no such
cent emanations of a spiritual person can thing as individual Realization. Realiza-
have a harmonising effect on all around, even tion means realization that there is no indi-
if they never speak with him, never meet vidual : that is to say it is realization of the
him face to face, even though he may be a basic Buddhist doctrine of anatta, no-ego.
recluse with no apparent contact with the Nirvana is the state which remains when the
i Buddhism and Christianity in* the Light of 2 Spiritual Discourses of Swami Vijnananda
Hinduism, p. 33, by Arthur Osborne, Rider & Co. from Prabuddha Bharata, Oct. 1963 issue.
1964 WHERE CHARITY BEGINS 69

individual ceases to exist. How then, can OTHERS

it be individual ? To ask one who has
awakened from the dream of individual b e - What will they think of this ?
ing into the reality of Nirvana whether What will they say to that?
others also have attained Realization would So others arise.
be, as the Maharshi, expressed it, as senseless When there are others there's I.
as asking some one who wakes up from a In truth there just IS.
dream whether the other people in his dream
Isness alone is;
have also woke*up. 3

No others, no I, only a dance, a rhythm,

This, of course, is fully understood by the Only a being.
Mahayana teachers, but not by all their fol-
lowers. One of their basic scriptures e x - Of course, one has to play the game of
pressly affirms that there are no others to ' I and others', to act as though they exist-
help, as a safeguard after speaking of the ed. It is as if (as can sometimes happen)
boundless compassion of the Buddha- " The one had a dream and took part in its events
famous Diamond Sutra makes it quite clear while at the same time being awake enough
that the doctrine of compassion is only a to know that it was a dream.
facade for the ignorant, since in reality there What, then, is this vow td help others b e -
are no others to whom to be compassionate. fore seeking one's own Realization ? Nothing
"The Lord Buddha continued :< Do not think, but a resolve to remain in a state of igno-
Subhuti, that the Tathagata would consider rance (avidya). And how will that help
within himself : I will deliver human b e - ethers ? It means clinging to the ego one
ings.' That would be a degrading thought. has sworn to dissolve, regarding it as supre-
Why ? Because really there are no sentient mely wise and beneficent! In the language
beings to be delivered by the Tathagata. of theism it is revealed as overweening
Should there be any sentient being to be arrogance, the decision to show God how to
delivered by the Tathagata, it would mean run His world or to run it for Him.
that the Tathagata was cherishing within Whatever may have been the traditional
his mind arbitrary conceptions of phenomena Mahayana discipline (and a significant i n -
such as one's own self, other selves, living junction by Milarepa, one of the great Maha-
beings and a universal self. Even when the yana saints, is quoted in a recent life of
Tathagata refers to himself, he is not hold- him : " One should not be over hasty in
ing within his mind any such arbitrary setting out to help others before one has rea-
thought. Only terrestrial human beings lized the Truth ; if one does it is a case of
think of selfhood as being a personal pos- the blind leading the blind.") this urge to5

session, Subhuti. Even the expression ' ter- help others by being a guru before one's time
restrial beings' as used by the Tathagata is one of the greatest pitfalls for the aspi-
does not mean that there are any such b e - rant to-day. There may be some compas-
ings. It is only used as a figure of speech." sion in it, but there is likely to be far more
4

vanity and egoism. Few things so flatter the

As long as there is the concept of an ' I ' ego as the dream of being a guru surround-
there is a concept of others ; as long as there ed by the adulation of disciples. Few things
are others to help there is an I to help them so impede an aspirant as turning his energy
and therefore no Self-Realization- The two outwards to guide others when it should still
go together ; they cannot be separated. be turned inwards to his own purification.
In spiritual things it is true, as the 19th Cen-
3 The Teachings of Ramana Maharshi in his owntury economists falsely asserted about mate-
Words, p. 92-93, Rider's edition, p. 115, Sri Rama-
nashram edition.
rial things, that you help others most by
4 Buddhism and Christianity in the Light of helping yourself.. The Maharshi never
Hinduism, p. 113-114, by Arthur Osborne, Rider,
quoting A Buddhist Bible, p. 91-92, edited by 5 The Life of Milarepa, Tibet's Great Yogi,
Dwight Goddard, Harrap. p. 157-8. B y Lobzang Jivaka, John Murray.
70 THE MOUNTAIN PATH April

indulged such people. He told them : " Help his father in order to embrace ' the Lady
yourself first before you think of helping Poverty \ And what spiritual wealth has
others." flowed forth from his material destitution!
In any case, there is no need of any vow Sri Ramakrishna was consumed with ecsta-
of compassion. The- nearer a man comes to tic craving for the Grace of the Divine
the truth of the Universal Self, the more his Mother. Nothing else concerned him, nei-
phenomenal, individual self will take its ther helping himself nor others. It seemed
true form and, without any vows, without he would go mad with longing and despair.
arrogating to himself the control of his own Then, when he did at last; attain, such*
destiny, he will find himself acting as it is power flowed through him as to launch the
his nature to act, doing what it is his true spiritual regeneration cf Hinduism and its
function to do. It may not be his function attraction for Western seekers. Realisation
to be a guru at all : if it is it will come descended unsought on Ramana Maharshi
about naturally and healthily when the time when he was a schoolboy of 16. He left
is ripe, without his trying to force it. home, seeking only solitude, and remained
immersed in the Bliss of Being : yet disciples
A few examples will illustrate this. gathered round and he became the Jagat-
Buddha was the only son of his father and Guru, the World-Guru, of his time through
the heir apparent to his father's small king- whom a new path adapted to the conditions
dom. In what the unctuous do-gooders wou ld t of our age was made accessible to those who
c a l l / s e l f i s h ' pre-occupation with his own seek.
spiritual welfare, he abandoned wife and
child, father and throne, and set forth alone All of which goes to show that the Uni-
as a sadhu to seek Enlightenment- And how versal Harmony does not require any man's
many millions have since drawn sustenance planning to give it shape ; or, in theistic
from his renunciation ! St. Francis of Assissi language, that God can do His job with-
forsook the family business and alienated out our advice-

Many readers of ' The Mountain Path ', especially among those who
were not fortunate enough to come to Bhagavan in his lifetime, are avid
for reminiscences about him. All devotees or former visitors who have
any such that have not yet been published are requested to send them
to the Editor who will give them his earnest consideration. In doing so
they will be performing a real service to many of Bhagavan's devotees
and thereby indirectly to Bhagavan himself.

Persons who have received the blessings or guidance of Bhagavan

in dream or vision whether before or after he shed the body, are also
requested to write in their experiences.
LETTERS TO A BROTHER—II
7(

TRUE SILENCE

By NAGAMMA :

At three o'clock ^his afternoon I joined Bhagavan : " How could it be ? Some
the company of devotees around Bhagavan. people talk of keeping silence when all the
Reverting to what he had been saying earlier while they keep on writing messages on bits
about Sri Sankara's 'Bakshinamurthi of paper or on a slate, Isn't that activity of
Ashtakam ', 2
Bhagavan said : " Sankara the mind just the same ? "
took it into his head to praise Dakshina- Another devotee intervened : " Then is
murthi, but how can one praise Mowna ? 3
there no benefit at all from simply refrain-
So he described srishti (creation), sthithi ing from speech ? "
(preservation) and lay a (dissolution) and
offered salutations to Dakshinamurthi, who is Bhagavan : " A person may refrain from
the embodiment of all three. In what other speech in order to avoid the obstructions of
way could Silence be praised ? " the outer world, but he should not suppose
Taking up the thread of the conversation, that that is an end in itself. True Silence is
one devotee said : " Dandapani Swami told really endless speech. There is no such thing
us that one Sivarathri day, many years
4 as attaining it, because it is always there.
back, all the devotees gathered around Bha- All you have to do is to remove the worldly
gavan and sat down, saying : 'To-day Bha- concerns that cover it over ; there is no ques-
gavan must explain to us the meaning of tion of attaining it."
the Dakshinamurthi Ashtakam.' However, In the meantime news came that some
Bhagavan sat silent for a long while, smiling broadcasting society was thinking of record-
but not speaking. They then went away, ing Bhagavan's voice. Laughing, Bhagavan
feeling that Bhagavan, by his continued said : " Oho ; Is that so ? But my voice
silence, had given them to understand that is Silence, isn't it ? How can they record
silence alone is the true meaning of the ver- Silence ? That which is is Silence. Who
ses. Is that so ? " could record it ? "
Bhagavan confirmed that it was so. I then The devotees sat quiet, exchanging glan-
added : " So that means that Bhagavan gave ces, and the hall became absolutely silent. 5

a silent commentary ? " And Bhagavan con- Bhagavan, the embodiment of D'akshina-
firmed this also. murthi, sat in the mowna-mudra, the pos-
Some one else said: "Then true Silence ture of Silence, facing southwards. That
6

means abiding in the Self, doesn't it ? " living image, his body, was radiant with the
Bhagavan : " Yes, of course. Without the light; of Atma- What a good day it was
Self how could it be Silence ? " today !
Devotee : " That is just what I am ask-
ing. Would it be silence just to refrain from
speaking without abiding in the Self ? " 5 Silence in the presence of Bhagavan had no
feeling of constraint about it. It was a living,
1
For a note on Nagamma and her letters see vibrant silence. It was in silence that the power
our issue of January 1964. of his Presence and the emanation of his Grace
2 Eight Verses to Dakshinamurthi. Dakshina- was most keenly felt. The same is to be felt
murthi is Siva incarnate as a youth teaching in now also. (Editor)
silence-. The Maharshi has been identified with 6 One meaning of the name ' Dakshinamurthi'
Dakshinamurthi. is ' T h e Southward-Facing'. The Guru is the
3 Silence. spiritual north pole and therefore traditionally
4 The Night of Siva. faces south.
 HOW I MET THE MAHARSHI
By LOUIS HARTZ

I met Arthur Osborne in an internment I was strongly drawn to the spiritual path
camp in Bangkok during the second world but even more strongly for the time being
war. At first I had little contact with him to a worldly life. I wanted to make money,
because he was very reserved. After some to have power and fine clothes, to be i m -
time, however, I approached him. I had a portant. In camp I had eliminated day-
craving to understand and asked him point dreaming as far as possible. When I went
blank what is Truth. What sticks in my me- to bed at night I slept straight away. But
mory is how, sitting beside his bed in the now my nights were often filled with plan-
common dormitory, he said : " I will tell ning and scheming.
you one truth—Infinity minus X is a con- A few years later, when I was in Europe
tradiction in terms because by the exclusion and due to return to Siam on business, I
of X the first term ceases to be infinite. You wrote to Osborne, who was living at Tiru-
grant that ? " Yes, I granted that. vannamalai, to suggest that I should break
" Well, then," he said, "think of God my journey in India and stay there for a few
as Infinity and yourself as X and try to days. He at once wrote back arranging to
work it out." When I asked for more e x - meet me and conduct me there and inviting
planation he just said : " Think this over me to stay at his house.
and come tomorrow at this time and tell In Madras we hired a car and drove to
me what you make of it." Tiruvannamalai. It was an old car and I
I returned to my place in the dormitory, felt that I was being slowly roasted in the
which was only some eight or ten steps dis- midday heat- When I let my eyes rest on
tant, and suddenly it flashed upon me that the sun-baked scenery or the country folk
he was right, that you cannot take anything sheltering under the wayside trees I saw
away from the Infinite, and that I was not only the face of the Maharshi looming up
apart from it, only I had not known- before me. Nothing else registered.
The thought made me so happy that I I was terribly scared that the Maharshi
could hardly'wait to speak to him next day, would look in my eyes and see into me. I
but I did. not like to disturb him earlier. cursed myself for a fool for coming to this
From that time onward he started to ins- desolate place, with its heat and discomfort.
truct me and after a few weeks Re showed I don't know what prevented me turning
me a photograph of the Maharshi. There was back ; perhaps I was afraid to show Osborne
an urgency in his voice as he spoke of him what a coward I was. The nearer we ap-
and he handled the photograph with reve- proached the Ashram the more I shrank from
rence. I began to understand that there was meeting the Maharshi.
only one * I ' and that it was in me and was It was nearly dusk when we arrived and
everywhere. he had already retired, but Osborne went in
The Maharshi grew so much in my heart to see him and asked whether he would see
that I felt him nearer to me than my parents me for a few moments. I entered the hall
or my wife. He lived more vividly in me and saw an elderly man reclining on a couch,
than any person I had known. After some who gave the impression of great reserve and
time we received permission to write a Red a certain shyness. It was not the severe
Cross letter to our families and I used mine Master or the Guru with the burning eyes
to write to the Maharshi and ask him for that I had expected- Osborne explained who
guidance. I was, and his replies were, monosyllabic and
Then the war ended and I left camp. The sometimes in Tamil. With a slow movement
desire to enjoy life sprang up in me again. of the head he turned to me and held my
im HOW I MET THE MAHARSHI 73

eyes for a moment. His eyes were like emp- water, coffee-water, washing water, but it
ty, bottomless pools and at the same time is all water.
they worked like magic mirrors, because A group of devotees started singing and I
suddenly I felt at peace as though I had come asked the Maharshi what he felt about it.
home after a long journey. He laughed and replied that it pleased them
I can't recall where I slept that night, but to sing and made them feel peaceful.
I do remember that before going to bed I sat Next morning again I sat in the hall.
and talked with a number of people, Indians There was a yogi with matted hair. The
and foreigners, at Osborne's place. One diplomat was there, sitting in concentrated
of them was a diplomat from some European thought. I wondered whether I should imi-
country, stationed in China. He talked about tate him, but I did not feel like meditating.
seeing spirits and even conversing with them, Suddenly the Maharshi looked at me with
and it struck me as funny that any one great intensity. His eyes took possession of
should be interested in such things at a place me- I don't know how long it lasted, but I
like this. felt at ease and happy.
Sitting in the hall next day I saw that Afterwards a disciple who had been with
the Maharshi's smile was tender and gracious. him for twenty years told me that this was
I not only lost my fears but felt at ease. I the silent initiation. I felt that it probably
had no questions to ask- Before coming I had was, but I wanted to make sure, so in the
prepared a number of questions that had hall that afternoon I said : " Bhagavan, I
been worrying me to ask the Maharshi, but want your initiation.."
now I couldn't remember them. My doubts And he replied : " You have it already." 1

had simply evaporated. Questions seemed Knowing myself and feeling anxious
unimportant. about what would happen when I felt his
I felt that there was nothing strange about presence, I asked for some sort of reassu-
the Maharshi. He was just a man who was rance from him, and he replied very firmly
himself, whereas all of us were growing and decisively : " Even if you let go of
away from ourselves. He was natural ; it Bhagavan, Bhagavan will never let go of
was we who were not. We call him a saint you-"
or sage, but I felt that to be like him is the There was some whispering and e x -
inheritance of everybody ; only we throw it change of glances when people heard that.
away. The diplomat whispered to a Muslim pro-
There were a lot of people in the hall—- fessor who was sitting beside him and then
Indians and foreigners, learned professors the latter asked the Maharshi whether this
and simple country people. I reminded the guarantee applied only to me or to him] also.
Maharshi about the Red Cross letter I had The Maharshi did not look very pleased but
sent him and he replied that he wanted me replied briefly : " To all."
to come and I had come. There was some- Nevertheless, I felt that there was some-
thing childlike about him : he was free thing intensely personal in it, that it had been
and natural and could laugh with the spon- a confirmation of the initiation and a direct,
taneity that only a child shows- personal guarantee of protection.
A discussion started in tne hall and they Certain it is that, whatever else may have
appealed to the Maharshi to say who was happened, there has been no day since then
right. Some one spoke about unity and I when his face or his words have not influ-
objected that* the word implied two to be enced me.
united and that a better word was Oneness ;
1 This is the only occasion on which I have ever
and the Maharshi confirmed this. -He said known the Maharshi give an express verbal con-
that there is only One, and that One is in- firmation of having given initiation to any one.
divisible. I felt that he meant that the divi- It will be noted that the request was phrased in
such a way that the confirmation could be given
sions are all unreal, just as we say rain, ice, without any statement implying duality. (Editor)
 W A N D E R E R OF T H E DEEP

By HARIDRANATH CHATTOPADHYAYA

Not on the surface shall the truth be found

Nor in the mind with transient knowledge crowned
But in the deepest depths where, more and more,
Thy Beauty stands revealed. Of time unbound
And of the sense of distance, I explore
Layer upon layer of mysteries that lie
Down at the deep heart's core,
A rose-red fountain which forever plays
Its jetting music under a still sky
Echoing into the dawn-light of our days.
Deeper and deeper do I seek and find
Such glories as would blind
The body's eyes. The lonely archetype
Of each creation, young and ever-fresh,
Warms the enchanted self into a ripe
Sensation as of autumn in the flesh
Mellowing in lambent air
High-hung above the zone of spirit-mind :
A loneliness, a naked space, a wide
Expectancy of Naught on every-side
Brimful of unborn multitudes which seem
Wrought in the process of the Master's dream,
A floating breath of fragrance, sovereign lapse
Into remembering forgetfulness
Grown inarticulate. Faint mountain-caps
Engirt with distant snows austerely rise
To meet the cool high-wandering state of eyes
Tingling out of the solitary stress
Of the creative sleep.
I move between two moments, winged and strong
And as a silence between song and song,
A wandering spirit wedded to the deep !
 SELF-ENQUIRY : SOME OBJECTIONS ANSWERED

By D. E. HARDING

Our self-knowledge is our beauty; in self-ignorance we are ugly.—PLOTINUS.

You know the value of everything—except yourself !-—RUMI.
All Christian religion wholly consists in this, to learn to know ourselves, whence
we come and what we are—BOEHME.
Who is it that repeats the Buddha's name ? We should try to find out where this
* Who ' comes from and what it looks like.—HSU YUN.
Forgetfulness of the Self is the source of all misery.—RAMANA MAHARSHI.

How is it that we need all this prodding, come an obsession, an end in itself, and cer-
all these warnings and earnest invitations tainly not our life's work : such introspec-
and promises of immense rewards, to persu- tion (they say) is likely to do more harm
ade us to take a close look at ourselves ? than good. And so : it's a selfish diver-
Why don't all intelligent and serious people sion of our energies from the service of
rnake it their chief business in life to find others to preoccupation with ourselves ; or
out what they really are ? it's a morbid introversion resulting in self-
Surely, if such comparatively trivial ques- consciousness (in the bad sense), if not actu-
tions as whether one is good-looking or not, ally in mental illness ; or it's time-consum-
popular or not, a 'success' or not, excite ing and unpractical, unfitting us for our jobs
the keenest interest in us, the rather more and even for family life ; or it's depressing
important questions whether one is mortal or and dull, a dreadful bore, a dead end termi-
immortal, a body or spirit, created or Crea- nating in a mental blank ; or it kills spon-
tor, should be that much more fascinating. taneity and all natural, gay, out-going en-
Or so one would have supposed. To exist at joyment ; or it's a wonderful excuse for idle-
all,. somehow to have arrived on the scene— ness and sponging ; or it's coldly indiffe-
what astounding luck I—an intelligent some- rent to art and to nature, to the beauty and
thing-or-other, and yet to remain uninterest- wonder of the universe and the rich variety
ed in the nature of that something-or-other ! of the human scene, or it's a stupefying drug
It's incredible. Letting slip such an oppor- which reduces words to gibberish, stops
tunity, foregoing (whether out of fear, lazi- thought, numbs the mind itself, exchanging
ness, or just negligence) the supreme pri- our most highly-evolved human function
vilege of discovering oneself, is more than for the nonhuman or subhuman Inane,
unenterprising : it's a kind of madness, and More briefly, it's suspected that habitual
none the less pitiful for being almost uni- looking within becomes selfish, unhealthy,
versal- futile, unnatural, idle, world-despising,
Thoughtful people, when challenged on retrogressive. In short, an Escape. And the
this subject, are apt to excuse themselves alternative ? Apparently, it's that we should
by raising a number of objections to this plunge right into the thick of things and find
inward search : they aren't at all sure it's out what we are by living as fully as possi-
a good thing. Of course (all agree) we need ble, becoming thoroughly involved in the
a working knowledge of our nature in order turbulent and dangerous life-stream instead
to make the best of ourselves and get on of sitting down quietly and letting it flow
with others, but the probing can thrust too by-
deep and go on too long. Know thyself'
6
Of course these doubts and criticisms
is all right up to a point, but shouldn't be- aren't the whole story: underlying them
76 THE MOUNTAIN PATH April

lurk deeper fears and less conscious obsta- One of the troubles with this would-be
cles. All the same, there's something in forgetfulness of self in the service of others
them : they deserve to be taken seriously, is that it's practically impossible : delibe-
and that is the purpose of this article. Its rate virtue rarely forgets to pat itself on the
aim is to show that, in fact, the seeming back a little. Goodness aimed at directly
weaknesses of this prolonged looking at one- cannot avoid self-congratulation, and then
self are its strength, and so far from being its odour becomes unpleasant. But if, on the
a retreat from Reality it renounces that other hand, it's a mere by-product, arising
retreat. It's turning round and facing the naturally out of true knowledge of oneself,
central Fact at last instead of running in all then it's quite indifferent to itself and any
directions away from it. Indeed it's the true incidental merit or demerit, and so continues
Panacea, and ultimately the only way to full to smell sweet. Unfortunately, wrong
life, happiness, sanity, and. even the effective effort to become a saint, or even a Sage, is
service of others. Not that these statements a self-defeating (or rather, Self-defeating)
are to be accepted on trust. The didactic enterprise ending in its opposite—an inflated
tone of this article is merely for the sake ego. Whenever it's not a question of dis-
of brevity : the fruits of true discovery are covering the present facts but of somehow
for tasting and not for dogmatising about- altering them, of achieving something in
In this field, nothing's valid that we haven't the future, then the ego is at work. The
tried out for ourselves. ego can't be defeated on its own ground.
The only way to get rid of it is to turn
First, then, take the accusation of selfish-
from the time-ridden, ever-changing outer
ness. The typical Christian view is that
scene where it thrives to the changeless
we're not here to discover ourselves but to
Centre where it can never penetrate : in
forget ourselves, concentrating on others and
other words, the ego vanishes when one is
exchanging our natural self-centredness for
oneself quite simply. Not only does the in-
the other-centredness of loving service. ward search promise to restrain or reduce
But how can we really do very much our egotism : in the end, it's the only way
good to others till we know ourselves pro- of abolishing it. Truly speaking, there's
foundly ? How much of our so-called help nothing whatever to do—except clearly to
is in fact working off our guilt-feelings on realise that wonderful fact- All that's neces-
the world, trying to resolve our conscious sary is to examine the spot one occupies ;
conflicts regardless of the real need ; and here, always, lies Perfection. Here, the ego-
how often our short-term help ends in long- less, universal Self shines with utmost bril-
term hindrance. It's notorious that material liance, alone. Only disinterested Self-en-
and even psychological aid, in solving one quiry succeeds, and then quite incidentally,
problem, is apt to create two more. Only the in rectifying our attitude to others, because
highest spiritual aid, given by one who really it alone unites us to them, demonstrating
knows himself, and others through himself, that in truth there are no others.
can be guaranteed altogether beneficent and
free from those unfortunate side-effects To call this enquiry selfish is to confuse
which go on and on so incalculably ; and then the self or ego with our true Self. The
the gift is probably a secret one, unex- genuine, liberating Self-enquiry is concern-
pressed and inexpressible. The truth is that ed with our essence, not our accidents or
helping oneself (which means finding one- peculiarities. Unlike the ordinary man, the
self) is helping others, though the influence one who's engaged in this enquiry isn't at
may be altogether subterranean. It goes all interested in what marks him off from
without saying that we must be as kind as other men (his personal characteristics, his-
we can, but until we see clearly Who is tory, destiny, merits, faults) but only in what
being kind we're working in the dark, with he shares with all. Therefore his researches
the hit-or-miss consequences that might be can never be for himself as an individual
expected. human : they're a universal enterprise on
1964 SELF-ENQUIRY : SOME OBJECTIONS ANSWERED 77

behalf of all creatures- No-one and nothing's chosen task is remarkable ; his detachment
left out This way works, but the merely provides the cool objectivity necessary for
human way of laboriously overcoming self- practical wisdom : for the first time he sees
centredness, by trying to centre oneself on people as they are ; he takes in everything
other people (feeling for them, seeing things and is not himself taken in. At the start,
from their viewpoint, etc.) doesn't work in Self-enquiry may not be the best recipe for
the end. The total and permanent cure is making friends and influencing people, but
to find one's true Centre within, to become in the end it's the only way to be at home
altogether present and Self-contained. in the world. Nothing else is quite practi-
Can such an enquiry be morbid, neverthe- cal. Sages are immensely effectual men, not
less ? What is mental illness, in the last a lot of dreamy incompetents.
resort, but alienation from others and there- Ah (say those who don't know), but their
fore from oneself ? It's the shame and life is so dull, so monotonous. How is it
misery of the part trying to be a whole possible, attending for months and years on
(which it can never be) instead of the end to what is admittedly featureless, with-
Whole (which it always is). We are all out any content whatever, mere Clarity, to
insane, more or less, till we find by Self- avoid a terrible boredom ? Discovering our
enquiry our absolute identity with every- North Pole may be fine, but do we then
one else. have to live there in the icy darkness where
Self-enquiry is also suspected of being, if nothing ever happens ?
not actually unhealthy, at least unpractical. Now the extraordinary truth is that, con-
Some colour is given to this objection by trary to all expectation, this seemingly
the fact (painfully evident to anyone who bleak and dreary Centre of our being is in
gets mixed up with religious movements) fact endlessly satisfying, sheer joy, absolu-
that ' spiritual' people are quite often tely fascinating : there's not a dull moment
cranks, misfits, or inclined to be neurotic- here. It's our periphery, the world where
Actually, this isn't surprising. Contented things happen, which bores and depresses-
(not to say self-satisfied) people, fairly Why should the colourless, shapeless, un-
• normal' and well adjusted and good at changing, empty, nameless Source prove (in
being human, aren't driven to finding out actual practice not theory) so astonishingly
what else they may be. It's those who need interesting, while all its products, in spite of
to find out Who they are, the fortunately their inexhaustible richness, prove a great
desperate ones, who are at all likely to take weariness iri the end ? Well, this curious)
up the enterprise of Self-discovery. A sound fact just has to be accepted — thankfully.
instinct tells them where their Cure lies, It can hardly be a matter of serious com-
though few find it. plaint that everything lets us down till we
So it is that the worldling may appear find out Who's being let down. If we would
(and often actually be) a far better man only allow them, all things push us Self-
than the spiritually inclined. Looking with- wards.
in doesn't transform the personality over- They do so naturally. In fact, the whole
night. All the same, it's a sign of success business of Self-discovery (though so rarely
in this supreme enterprise that it altogether concluded) is our normal function, our natu-
' normalises' a man, fitting him at last for ral development, failing which we remain
life and correcting awkwardnesses and stunted, if not perverse or freakish. Again,
weaknesses and uglinesses. Now he's truly this is a surprising discovery. One would
adjusted : he knows how to live, prosper and have imagined that any protracted inward
be happy- Paradoxically, it's by discover- gaze would have made a man rather less
ing that he isn't a man at all that he b e - human, probably giving him a withdrawn
comes a wholly satisfactory man. Natu- look, an odd, self-occupied, and maybe for-
rally so : once he sees Who he really is, his bidding manner- Actually, the reverse is
needs, and his demands on others, rapidly true : only the Self-seeing man has the grace
dwindle ; his ability to concentrate on any and charm of one who is perfectly free. To
 THE MOUNTAIN PATH April

find the Source is to tap it. Take the case like irresponsible pottering, is his perfect
of the man who is morbidly self-conscious : realisation that there's nothing whatever
there are two things he can do about it, the to do !
one a mere amelioration (if that) the other
Is the result worth the trouble ? Is there
a true cure. The false cure for his shyness
nothing of value out there, nothing worthy
is to lose'himself by moving out towards the
of our attention and love ? Turning our
world ; the true cure is to find himself by
backs on a universe so magnificent and so
moving in, till one day his self-conscious-
teeming, and on all the treasures of art and
ness becomes Self-consciousness, and there-
of thought, and above all on our fellow
fore perfectly at ease everywhere. Nobody
beings, is surely a huge loss. The Sage — so
can, by any technique of self-forgetting, re-
it's reported — isn't interested in these mat-
gain the naturalness, the simple spontaneity
ters : the world consists of things he doesn't
of the small child or the" animal; but, by the
wish to know : for him, knowledge of parti-
opposite process of Self-recollection he can
cular things is only ignorance. Is his achieve-
gain something like that blessed state, though
ment, after all, so difficult and so rare only
at a much higher level. Then he will know,
because it's fundamentally wrong to despise
as if by superior instinct, what to do and
the world ?
how to do it ; and, rather more often, what
not to do. Short of this goal, we are all Once more, the boot's on the other foot.
more or less awkward and artificial, more Oddly enough, it's the man who' attends only
or less bogus. to the outer scene, ignoring what lies at its
Is this an easy way out—out of the hell Centre, who's more or less blind to that
of responsibility and involvement and cons- scene. For the world is a curious pheno-
tant danger into a safe and unstrenuous menon that, like a faint star, can be clearly
heaven ? To look at the enquirer you might observed only when it isn't directly looked
think so,' but you couldn't be more mistaken- at. It's an object that will not fully reveal
In a sense, admittedly, it's the easiest thing itself till we look in the opposite direction,
in the world to see what nobody else can catching sight of it in the mirror of the Self.
see, namely what it's like to be oneself, what Like the Gorgons, it won't bear straight ins-
it's like here : the Light is blazingly obvious, pection. This isn't a dogma, but a startling
the Clarity transparently clear and unmis- practical fact. For example, though the world
takable. But in another sense, alas, it's the is sometimes beautiful when directly view-
most difficult thing in the world to see this ed as quite real and self-supporting, it's
Spot from this Spot : this mysterious Place always beautiful when indirectly viewed as
one occupies, where one supposed there was a product or accident of the Self- When you
some solid thing, a body or a brain, and see Who's here you see what's there, as a
where in fact is only the Seer Himself, is sort of bonus. And this bonus is a delight-
too wide open to inspection, too plain to catch ful surprise : the universe is altogether
our attention. All our arrows of attention transformed. Colours almost sing, so brilliant
point outwards ; and they might be made of and glowing they are ; shapes and planes
steel, so hard it is to bend them round to and textures arrange themselves into charm-
point in to the Centre, and still harder to ing compositions ; nothing's repulsive or
prevent them springing back again imme- despicable or out of place. Every random
diately. Of all ambitions this is the most patterning of objects — treetops and cloud-
far-reaching, and no other adventure is any- banks, leaves and stones on the ground, hu-
thing like so daring or so difficult. This task, man figures and cars and shop windows,
though clear and simple and natural, is also stains and tattered posters on old walls, lit-
the one that requires more courage and per- ter of all kinds — each is seen to be inevi-
sistence than most men have any idea of. table and perfect in its own unique way.
The Sage has taken on an immense job : And this is the very opposite of human ima-
alongside him, Napoleon is a weakling. And gination : it's divine realism, the clearing of
this work, which makes all other work seem that imaginative, wordy smoke-screen which
1964 SELF-ENQUIRY : SOME OBJECTIONS ANSWERED 79

increasingly hides the world from us as we made in that void, from that void. With luck
grow older and more knowing. (or grace) and some practice, we may occa-
Indeed the path of Self-enquiry is no sionally and imperfectly enjoy this insight
escape route : it's the shortest way in, our into the process of Creation itself. It is the
highroad to the keenest enjoyment of the life of the fully Self-aware.
world- Yet, seemingly, it's incompatible with The result of observing only the universe
any other, serious creative endeavour, whe- is that one endd as a kind of one-man Resist
ther artistic or intellectual or practical. If tance Movement in it. Anxiety mounts to
so, this is surely a considerable drawback- cosmic proportions. Only observing the O b -
It's true that Self-enquiry will never suc- server of the universe will finally put a stop
ceed till we put our whole heart into it, and to a man's worrying and fussing and schem-
consequently the dedicated artist or philoso- ing. When his interest is diverted inwards
pher or scientist is an unpromising subject. he naturally relaxes his hold — his strangle-
Actually this is not, however, because he's hold — on the outer world. Having with-
too devoted to his calling, but because he's drawn his capital and paid it into his own
not yet devoted enough, not yet absolutely Central Bank (where it immediately appre-
serious about it : he needs to deepen and ciates to infinity) he has nothing to lose out
Widen his field till it includes both himself there and no reason for interfering. He knows
and the whole world. For the only consis- how to let things be, and work out in their
tent genius, the only complete Artist Philo- own time. He's in no hurry. Knowing the
sopher-Scientist, is the Sage, who is fully Self, he can hardly fail to trust its products :
conscious of being the Painter of the entire whatever occurs is agreeable to him, because
World-picture, the Thinker of all thought, even if it weren't it could never touch his
the Universe-inventor, Knowledge itself. This real Being. In Christian terms, he has no
doesn't mean, of course, that he has all the will but God's ; what he wants is what hap-
details at his fingertips, but he does see what pens, and what happens is what he wants.
they all amount to in their innermost essence Paradoxically, his obedience to the nature of
and outermost sum, namely his true Self. things is his rule over them : his weakness
And whenever a question of detail does arise, is all-powerful. And the secret of his power
his response is the correct one. His mind- is that he isn't concerned with events at all.
lessness is the indispensable basis of a. ' Seek ye first the Kingdom of God, and all
smoothly functioning mind : his Self-infor- these things shall be added unto you.' Seek
mation includes all the other information he ye first these things, and even they shall be
needs. In short, he's sage, which means wise : taken away-
not clever and learned and with a head full This perfect obedience isn't just lining one-
of ideas, but altogether simple and — lite- self up with God's will, or imitating it, or
rally — clear-headed. even becoming part of it : it's that very will
Even in ordinary life we find hints of this itself in full operation. If we wish to find
vital connection between Self-awareness and out exactly what it's like to make the world,
creativity. Don't our very best moments we have only to desire nothing and pay
always include a heightened consciousness of attention. But total acceptance is very hard.
ourselves, so that we aren't really * lost' in, It's precisely the opposite of the lazy in-
admiration or creative fervour or love, but difference that merely lets things slide. It
newly found ? At its finest, doesn't the springs from inner strength, not weakness,
opaque abject over there point unmistakably and is the result of concentration, not slack-
back to the transparent Subject here ? It ness. Why is the world so troublesome, so
may even happen that the transparency frightful ? Is it like that by nature, or
comes first : we attend, our idiotic inner because we make it seem so by our negli-
chatter dies down, we consciously become gence ? Is it perhaps so terrible a place
nothing but an alert, expectant void—and because we take the easy way of fighting it
presently the required tune or picture, the instead of the difficult way of fitting in with
key notion, the true answer, arrives ready- it ?~ We have to find out for ourselves the
 THE MOUNTAIN PATH April

truth of the Sage's demonstration that even Self-enquiry isn't retrogression, but the next
in the smallest things the way of non-inter- evolutionary step beyond man, or rather the
ference, of giving up all self-will, of ' d i s - whole path from him to the Goal. And
appearing ', is astonishingly practical, the though the Goal is beyond thought, pure
wisdom that works. . Not only in the long limpidity, void even of voidness, it's also
run, but from moment to moment, consciously nothing but the Honest Truth at last. For
getting out of the Light, giving place to only the Self can be known : everything else
whatever things present themselves in it, is partly guesswork, partly false. Only Self-
instantly puts them right. We do too much awareness is wide-awake and fully obser-
and therefore remain ineffectual ; we talk vant : all other awareness is mind-wander-
far too much and therefore say nothing ; we ing. Total alertness is the Self.
think far, far too much and therefore prevent And so, every fault we could find with
the facts from speaking for themselves — so Self-enquiry has turned out to be only a
say* those who know the power of Emptiness- merit, disguised by its very perfection. Cer-
It's for us to make our own tests, not -— tainly there are kinds of introspection which
repeat not — by the direct method of trying are harmful, but they're concerned with the
to be inactive and quiet and mindless (it ego or empirical self and the very opposite
just won't work) but by the indirect method of the true enquiry, which is pre-eminently
of seeing Who was trying to be like that. healthy and sane, creative, natural, life-en-
No man becomes Godlike except by seeing hancing, intensely practical, and altruistic-
he isn't a man anyway. Though obviously we're not all ready for it
His experience of deification has no con- yet, and some of us have left it terribly late,
tent whatever, no details : it's not merely it's what we're here for. To neglect it is in
indescribable, but non-mental or non-psy- every sense a shame.
chological, and in the truest sense non- It would still be shameful neglect, un-
human. Thinking or talking about; it des- worthy of our energy and intelligence, even
troys it at once, by complicating what is if Self-enquiry promised no pay-off at all.
Simplicity and Obviousness itself. It's rather And in any case its benefits are purely co-
like tasting sugar or seeing green : the more incidental ; the only way to have them is to
you reflect on it the further you get from care nothing for them, but only for, the un-
the actuality. But there the resemblance varnished Truth about ourselves, no matter
ends- Seeing green is an ineffable experi- how unedifying it might prove. If all we
ence because it's a prehuman or infra-human want is to see Who we are, nothing can stop
one ; seeing the Seer of green is an ineffable Our doing so this very instant. But if our
experience because it's a posthuman or plan is to use that vision to buy happiness or
superhuman one. The Sage's rejection of the Liberation or any other goods, we might as
concept-ridden, word-clouded mind is poles well abandon the very idea of Self-enquiry.
apart from the sensualist's or the beatnik's : Our Light is for lighting up itself alone.

SAMADHI
By N- R. KRISHNAMURTI

The enquiry ' Who am I ? ' plunges the Ramana-Dakshinamurti chose to declare the
mind into the Self. This is not the nescience Supreme State by silence only, it is not for
of sleep. One can abide as the Self in Nirvi- us to attempt a definition in words. It is the
kalpa Samadhi without the body-world part of Wisdom to remain still, as our Lord
dream or in Sahaja Samadhi with this dream Sri Ramana ordained.
simultaneously witnessed. If the Lord
ASPECTS OF ISLAM—II 8i

SHIRK AND TAWHID

By ABDULLAH QUTBUDDIN

It says in the Quran that the one unfor- perfect, and most often to itself.' " In this
x

givable sin is shirk. This means literally fullest and deepest meaning, so long as there
i
association ' ; "it implies the association of is ego there is shirk, and therefore ' forgive-
any other with Allah in one's worship : and ness, in its fullest meaning of Realization is
one who thus associates is termed a mushrik. not possible. The shahada, that there is no
Literally interpreted, a Christian is consi- god but God, has not been fully realized. -
dered a mushrik because he associates Christ Hinduism teaches that a necessary pre-
and Christ's mother with God in his wor- condition for Realization is vairagya, which
ship. For most Christians, of course, the means non-attachment, equal-mindedness.
Trinity is the Father, the Son and the Holy Father Lazarus, in his article on The Spiri-
1

Ghost ; and in any case one who understands tuality of the Greek Orthodox Church ' 2

the doctrine of three Persons in One God speaks of the similar insistence by this
is not a mushrik. The term might, however, Church on apatheia, which, he explains, is
fit educationally backward Catholics who far from meaning * apathy'. Islam approach-
pray to saints and the Virgin as well as to es the same point from the opposite end,
God. saying that there cannot be Realization so
Understood more profoundly, shirk is not long as there is shirk. One says that there
necessarily the worship of any other god must be non-attachment, the other that
or person but of whatever one is devoted to there must not be attachment. Because
— wealth or pleasure, political or financial attachment to anything, and primarily to
power, social prestige, popularity or any oneself, means giving it a share in the devo-
other such intangible idol. Even love bet- tion that is due to God alone. Indeed, to
ween man and woman can be shirk if the combine the terminology of two traditions,
horizontal pull is strong enough to impede one can say that vairagya means no shirk ;
the vertical. The condemnation of shirk shirk means no vairagya.
is equivalent to the Judaeic statement that
As Sufis sometimes express it, the great
the Lord is a jealous God and to Christ's
sin and obstacle to jana or Realization is
saying that one cannot worship God and
' otherness ', the belief in a separate indivi-
Mammon ; but it is a point of doctrine which
dual being apart from the One. And this is
is more central to Islam than to the other
shirk. I remember attending a Sufi session
two Semitic religions.
at which a chant or incanation was used
The Sufi goes still deeper. For him the that would run in translation : " I ask par-
' other' that is associated with Allah is the don of God for what (in me) is not God ;
ego, which is the basis of all sin. " A per- and all things say ' God '." The first half is
son grows up in a state of spiritual ignorance, a rejection of otherness ' as sin and error ;
1

turned towards the transient and incomplete the second half an epihany, representing the
satisfactions of this life and away from the entire universe as a hymn of praise to God.
radiance of Divine Bliss. Since this means Tawhid is Oneness. It is understood by
turning away from God, Christianity calls it the exoteric Muslim as the Oneness of God,
sin. ' Sin is nought else, but that the crea- a doctrine more rigorously insisted on in
ture turneth away from the unchangeable
God and betaketh itself to the changeable ; 1 Buddhism and Christianity in the Light of
that is to say, that: it turneth away from the Hinduism, p. 119, quoting from the Theologia Ger*
manica. By Arthur Osborne, Rider & Co., London.
Perfect to ' that which is in part' and im- 2 The Mountain Path, Jan. 1964.
82 THE MOUNTAIN PATH April

Islam than in any other religion, except per- and Hinduism, carries within it the danger
haps Judaeism. But for the Sufi tawhid is of secretly, even unwittingly, implying ' the
the state of Oneness, or more correctly no- ego is God', which is the uttermost error
1

other-ness ' that remains when the shirk of and supreme blasphemy. Therefore a Sun
ego ends ; and that is Advaita or Identity. will not say ' I am Allah', but he may say :
I say ' no-other-ness' rather than One- ' I am not other-than-Allah * for otherness
ness. It is not really correct to say ' I am is the shirk of ego which he has sacrificed ;
H e ' in the sense of A = B , since that sup- and when all otherness disappears what re-
poses a duality to be dissolved. The right mains is tawhid.
formula i s : ' There is no I ; He alone is.'
f For the Muslim the shahada^ ' there is no
Nor is this mere verbal hair-splitting ; it god but G o d ' is the great weapon : the first
has grave practical implications, for the in- part of it rejects shirk, the second part
cantation ' I am H e ' , used alike in Sufism affirms tawhid-

AHAD
By ARTHUR OSBORNE

Before the beginning He was,

Beyond the ending He is,
Hidden in the heart of man,
Flared forth in a myriad stars and a bird's song

Unchanged and unbegun,

Unfellowed, He, the One,
The All He is, the Alone,
Otherness but a dream gone on too long.

A RAGING FIRE

By " SEIN :

It is against the spirit of our age to flee Whether we flee from it or not, the fact
samsara for solitude. Some even ridicule remains that it is a fire. How few can avoid
those who do. its flames, how few can be like King
Yet samsara is a raging fire and those Janaka!
who fall into it are destroyed. There is no
merit in their destruction. It is not a sacri- To escape from it is absolutely necessary,
fice but the result of ignorance. yet in the present age Bhagavan has assured
Some can remain near the fire without us that the escape may be an inward one.
getting scorched, can even use it, but how One way or the other, whether by inner
few ! aloofness or by solitude, escape we must!
 TIBETAN BUDDHISM

By HIS HOLINESS THE DALAI LAMA

W e are very grateful to His Holiness for finding time to write this article for 'The Mountain Path*
amidst his manifold other pre-occupations. Many readers will be interested to see in it a cate-
gorical statement from the highest authority that there still are valid initiatic paths in Tibetan
Buddhism and qualified gurus among the refugee Lamas able to impart guidance on them. (Editor)

According to Tibetan Buddhism, the Lord of a Buddha is basically the same as that of
Gautama Buddha was one of the thousand any other human being, the only difference
Buddhas of this fortunate aeon or tialpa. being that the mind of a Buddha is purified
For the realization of perfect Buddhahood while that of an ordinary human being is
he introduced two types of method, one gra- coated with the dirt of sin. It is like two
dual and the other sudden. These differ- pieces of gold, one polished and shining, the
ences of method were required to suit the other discoloured and dirty : in fact both
mental aptitudes of different followers ; but alike are gold.
no matter in how many ways he taught, the The common starting-point both in
purpose was always the same : to enable Hinayana and Mahayana Buddhism is a
people to attain the Buddha-state. Similarly feeling of repentance causing and caused by
there are countless streams and rivers flow- an aversion to wordly matters (samsara),
ing in every direction, but they all flow ulti- just as we feel aversion to a nest of poison-
mately into the same ocean. There are valid ous snakes or avoid stepping into a fire, or
reasons why Lord Buddha taught various as a person sick from over-eating feels dis-
ways of attaining the same goal. He was gust for food. Starting from this aversion,
teaching with full knowledge of the past and one must observe all the moral laws and
future and knew that some had attained proceed with the constant feeling that
such a high state in their previous life that Buddhahood is not being sought for one's
in this life they needed only to call upon the own good but for that of others. Then one
Name of Buddha to attain Buddhahood. He must meditate on the Egoless Existence of
varied his teaching also to suit different mind and body and follow the steps of Pre
people's attitude of mind and to open the paration, Application, Seeing, Practice and
minds of those who attached too much im- finally Fulfilment.
portance to ethical codes and doctrinal Though one may speak of * Tibetan
theory. In some cases also he taught the e x - Buddhism', it is in fact no other
istence of individuality or form for the b e - than what Lord Gautama Buddha taught.
nefit of those who shrank back from recog- The translations of his teachings from
nizing the truth of Egoless Being. Sanskrit into Tibetan are most care-
In an article of this length it is not possi- fully perused and verified before being
ble to go into detail about absolute and rela- accepted as authentic and practised.
tive truth ; however the basis, the path and The utmost care is devoted to checking
the result have to be considered. The basis every detail to verify whether such transla-
from which to start is a clear understanding tions of teachings noted and handed down by
of both relative and absolute truth. The path great Indian pandits really are genuine,
demands the! acquisition of understanding whether they have been practised by great
and the accumulation of merit. When under- Indian Sages with good results, and whether
standing and merit or moral worth have been they have been generally accepted by learn-
brought to a sufficiently high level the ed Indian and Tibetan sages and saints as
Result is achieved. This is the spiritual and being beyond doubt Lord Buddha's true
bodily form of a Buddha. The mind, which teaching and have been handed down to us
is the basic material for the attainment of without any breach of continuity from the
Buddhahood, is as pure as gold- The mind time of Lord Buddha himself. Only after
84 THE MOUNTAIN PATH April

this thorough checking and verification and escaped death or ever will. In the whole
the removal of all doubt is any teaching universe there is nowhere one can go to
accepted and practised. escape from death. Nor can one measure out
The way of practising these teachings is one's span of life. Rich or poor, mighty or
also very important. For those who seek to weak, wise or foolish, when the time comes
follow them in these later ages, after the there is no way of escape. Neither medicines
death of Lord Buddha, it is essential to find nor any othei* inventions will be able to save
a Lama or Guru capable of taking the place one at that time. And no man can say when
of Lord Buddha and imparting his teaching. death will come or what will be the cause
The teaching should then be studied and of it. One may be healthy in the morning
practised in due order under the guidance and that same evening be laid upon a sick-
of one's Lama or Guru. To those who ask bed ; or one may go to bed feeling quite
whether valid paths are still open under the well and never rise in the morning. Death
guidance of Lamas who have escaped from may call you while you are eating, walking,
the Chinese it can be answered that there talking or doing anything at all or even while
are such paths and there are Lamas capable taking a medicine to cure yourself of sick-
of imparting guidance on them. ness. Aged parents may. bury their child-
There are many varied paths, both of the ren ; in fact; such cases are to be seen every-
Tantra and Sutra type. According to the where and every day. No matter how wealthy
Sutra school, human minds can be grouped you may be or how devoted to your parents,
into three different classes : those qualified children or relatives, when the time of death
to attain a state of paradise or beatitude, comes nothing will help and nothing will go
those qualified to attain Nirvana, and those with you except your good and evil deeds.
qualified to attain Buddhahood. These must Religion is the only thing that can help at
be studied in due sequence- An ordinary the time of death. Remembering this, one
man in his natural state is generally below should follow religious teaching and prac-
all three, his thoughts and actions being on tise it, looking upon every form of worldly
too low a level to attain even the state of enjoyment as a delusion.
beatitude or paradise, that is to say to take When a man dies in his sins without
rebirth in the realms of gods, demi-gods or having started to practise his religion it is
men. Especially difficult is it to obtain re- not just like a flame being put out. It is
birth in the world of men, and particularly worse than that, because he will not be able
in the form of a man endowed with the to escape rebirth ; and it will not be a
eighteen necessary mental and physical favourable rebirth. Man can be reborn either
qualifications for spiritual progress. Rebirth in a state of beatitude or in one of the three
in this human state is most rare, the very undesirable states to which a life of sin
material for such an achievement being rare, leads- These are : hell, the state known in
as also the examples of it. One who has the Tibetan as ' Preta ' and the animal state. In
great good fortune to be reborn as a human hell one suffers unquenchable fire and bitter
being with the eighteen necessary physical cold, in Preta unappeasable hunger and
and mental qualifications for progress is thirst, and in the animal state from being
most precious, powerful and beneficent. treated as an animal- The only escape from
Such a person can attain once more the these undesirable states is by seeking sal-
state of beatitude or even advance to Nir- vation through the Tri-Ratnas — Buddha,
vana or Buddhahood. In order to do so, h o w - Dharma and Sangha. These are a sure refuge
ever, he must use his life to good purpose because they are above all these sufferings,
and not waste his precious endowments. their means of salvation is perfect and they
The teaching is most precious and one are indiscriminately compassionate towards
should put it into practice immediately and all alike. In order to attain salvation and
not postpone it to a later date, for every- avoid being reborn in any of the three evil
thing in this world is transitory and nothing states one has to shrink from such a birth
lasts. Every living being dies- None has ever and to have absolute faith in the Tri-Ratnas
1964 TIBETAN BUDDHISM 85

as the sure means of salvation. This faith, one of the three states of happiness. But
however, should be based on reason and these three states are themselves not free
understanding ; it is not blind faith that Lord from suffering, and beside they carry with
Buddha asks for. With the help of enlighten- them the danger of being reborn in one of
ed faith, as Lord Buddha taught, one can the three evil states.. One who wishes to go
resist evil and do good. beyond this and escape from the cycle of
Something must be said here about actions, rebirth altogether must have firm faith in
their causes and their fruit- There are four the Tri-Ratnas and practise the three dog-
points to notice. mas. Only those who follow this path are
In the first place good actions performed counted among the higher ranks.
for good motives will bear good fruit. Of Having thus attained a high rank, one
that there is no doubt, just as one is sure to must conceive compassion for the suffering
reap oranges when one sows an orange seed of all living beings, even though one has
and to reap thorns when one plants thorns. oneself escaped these sufferings and won
Secondly, whether one's actions are good free from the cycle of rebirth. Even here,
or evil the fruit that results from them will however, one has still only the feeling of •
be far in excess of them. If one sows a single compassion for the sufferings of others and
small orange-seed or the seed of any other not yet the power to give them salvation.
fruit tree it will grow into a tree bearing This is achieved only when one has attained
not merely one fruit but many. the state of Buddhahood. Therefore, with
Thirdly, we cannot reap what we have the purpose of attaining Buddhahood for the
not sown, whether good or evil. For instance salvation of every being, one must have faith
if a person undergoes a severe wound or ill- in Buddha, Dharma and Sangha and con-
ness but does not die of it, that means that ceive the feeling of perfect spiritual En-
he has not committed any action which lightenment, absolutely and relatively. One
should result in death from a wound or ill- must then practise and live as a true and
ness at that time. perfectly enlightened person. This is the
The fourth point is that one cannot escape path for those of the highest rank.
from reaping the fruit of one's actions, whe- The above is a general summary of the
ther good or ill- In illustration of this there practice of Buddhism.
is a story that in the time of Lord Buddha There is another path, the shortest but
a king by the name of Phakyipo murdered very dangerous, quite different from those
70,000 persons. Seeing this, Lord Buddha mentioned above. This is Tantrism. It en-
foresaw that he would be burnt to death in ables one to attain Buddhahood in a very
this lifetime as part of the fruit of short period, even in this lifetime. On this
his great crime. When the king heard path there are only two steps, but only per-
this he set out to sea in a ship to escape the sons of the highest aptitude and understand-
possibility of being burnt to death. However, ing can take them. For him who can learn,
the sun's rays, focused through a gem worn understand and practise them perfectly
by one of his queens kindled a spark in his Buddhahood is attainable in this very life-
garments and this burst into flame and burnt time.
him to death. The various kinds of death, To sum up :
good and evil, are grouped under the ten Lord Buddha cannot wash away your
virtuous: acts and the ten evil acts ; and each sins for you-
of these twenty can be subdivided into Lord Buddha cannot separate you from
various categories. your sins.
Those who simply do good and resist evil Lord Buddha cannot exchange his place
are still counted among the lower ranks, with yours.
since the most they can attain is to avoid But Lord Buddha has shown us the true
the three states of suffering and be born in path to salvation.
 g4

SONG OF MEDITATION

By HAKUIN

Hakuin, 1685-1768, was the most influential Rinzai Zen Master of recent times. His ' Song
of Meditation' or Zazen Wasan is chanted before formal lectures in Zen monasteries. This trans,
lation of it was specifically made for The Mountain Path by the American poet Gary Snyder.

Living beings—Buddhas from the first.

Without beings, no Buddhas.
Not knowing how near, men seek it far off.
—like living in water
and crying of thirst
-—like a rich man's child
lost in a poor town.
The karma of travelling the six realms
Is the dark road of your own ignorance.
Always walking the da^k road
When will you leave samsara ?

This samadhi of the Mahayana

Is great beyond praise.
The paramitas of morality and charity,
Nembutsu, repentance, and ascesis,
All sorts of good practice
Are contained within it.

A man who gains the merit of but one meditation

Destroys the gathered errors of a lifetime.
When the evil realms are homeless
The pure land can't be far.
How grateful is the man
Whose ear once hears the Law.

Praise and adoration

Gain great good fortune
But one who turns towards this
Proves his true self directly :
True self is no-self
—this is not idle talk—
Cause and effect are one ;
—this opens the gate—
No twos or three, the road is straight.
1964 SONG OF MEDITATION 87

Form of the formless is the form.

To go or come—no different place ;
Thought of the thoughtless is the thought,
Song and dance the Dharma's voice.
Samadhi is an open sky,
Four Wisdoms moon is bright and clear—
What can there be left to seek
For total stillness has appeared :
This very place is the Lotus Land :
This very body
Buddha.

T O SRI R A M A N A MAHARSHI*

By DILIP K U M A R R O Y

A face that's still, like silent cloudless blue,

And eyes that even as stars drip holiness
Won from a source beyond our ken — a new-
Messenger Thou, in this age, of a grace

Men ache for and, withal, are terrified

When it shines near — wan puppets of fool senses,
That would disown the soul's faith — even deride
The Peace they crave yet fear — for Life's false dances

And siren rhythms beguile the multitude !

And there they woo Time's whirls and wheels — for what ?
At best a reeling moment — an interlude
Of half-lit laughter dogged by tears — of Fate !

O Son of Dawn ! who only knowest the Sun,

And through His eye of Light see'st all that lies
Revealed — a flawless plenitude which none
But Son's own children ever might surmise!

For only the chosen few so far have won

The Truth that shines beyond world's wounds and cries ;
Who see Thee throned in high dominion
Of Self's invulnerable Verities.

* From the Golden Jubilee Souvenir, Sri Ramanasramam, 1946.

 NON-VOLITIONAL LIVING
By WEI WU WEI

Some of our readers are interested to know who Wei W u Wei is. All we are authorised to
say is that he is widely known in spiritual circles as the author of the three books: 'Fingers
Pointing Towards the Moon \ ' Why Lazarus Laughed' and 'Ask the Awakened \i the last of
which is reviewed in our issue of January 1964, to which readers are referred.

We are taught that " Enlightenment " is tional living is implicit in the teaching of the
the true nature of all sentient beings, and Lao-tze book, contemporary with the teach-
most of those who read these words are ing of the Buddha but spatially separated
hoping by some means to arrive at an from it by thousands of miles- It is expli-
Awakening to that state, some by under- cit in the teaching of the most profound of
standing and practice, others by understand- Chinese philosophers, Chuang-tze, whose
ing only. In either case understanding is an many references to the matter may be sum-
essential factor, and no essential element of med-up in the devastating statement that
that should be overlooked or misunderstood. " he who is not absolutely oblivious of his
These few lines are to suggest that one such own existence can never be a ruler of men ",
is in fact both misunderstood and overlook- for to be oblivious of one's own existence
ed. That to which I refer may be described is to be cut off from the source of Volition.
as " non-volitional living ", which is the way Coming down to the third century of our
of living of those who live in Enlightenment. era we find the great Tao-sheng (c. 360-434),
First let us ask what is meant by " voli- founder of Ch'an Buddhism in China some
tion ". I recollect Bhagavan Sri Ramana three generations before the assumed dates
Maharshi as having said that volition and of Bodhidharma, in a discussion of his tea-
an ego are one and the same manifestation. chings by Hui-yuan (334-416), founder of
More analytically considered, perhaps we the Pure Land Sect, stating a doctrine suc-
may say that volition is the functional as- cintly described by Prof. Fung Yu-lan as
pect of an I-concept, an " ego " appearing to follows :
function in phenomenal life, the " ego " b e -
ing the supposed entity and its functioning " Here we find a combination of Taoist and
being cognised as volition. That being so, Buddhist ideas. What we call retribution re.
it is evident that this apparent functioning suits from the activities of the mind. Our aim,
therefore, should be to respond to external
can play no part in the enlightened state. It
situations without interposing the mind, since
is evident also that as long as we continue
such a course permits physical activity, yet in-,
to live volitionally we are unlikely to volves no mental activation. This is the way
awaken to that state ourselves. Moreover to transcend the cycle of transmigration, so. that
it is volitional living alone that produces, our acts no longer entail any retribution."
indeed constitutes, what is called ' karma \
Instead of repeating here what has already ' Retribution', of course, is what we know
been suggested on this subject elsewhere, I as ' karma'.
propose to offer some brief citations from This is spontaneous response without voli-
masters who spoke to us from the state of tional activity.
whole (undivided) mind, which is that of
Let me now quote a little-known state-
what is called " Enlightenment ".
ment of the famous and fully-enlightened
First one may remember that non-voli-
sage Huang-po of the T'ang dynasty, died
850, who taught at the height of the great
i All three published by Messrs. Routledge and
Kegan Paul. period of Ch'an Buddhism. His advice was :
im NON-VOLITIONAL LIVING 89

" Simply void your entire m i n d : this is t o . pseudo-problem, as all problems are — we
have unpolluted wisdom (pure non-objective will automatically solve the general pro-
inseeing or prajna). Daily go out, stay at blem which is the subject of this Note.
home, sit or sleep, but in every word you say
be not attached to the things of purposeful It is for those better qualified to comment
activity. Then, whatever you say or wherever
on Bhagavan's teaching ; so let me finish
you look, all will be unpolluted (undefiled by
these suggestions by returning to the above
objects and karma-free)." (from the ' Sayings
of Ancient Worthies ' ) .
quotation of a drill-sergeant commanding
some voluntary action, but, Chinese charac-
That is spontaneous non-volitional living ters being for the most part devoid of syn-
tax and parts of speech, the statement may
Is someone asking how this to be done ? equally be rendered " The voiding of your
I wonder if such a question is in order. We entire mind is to have pure inseeing, then
may ask the Awakened. But if their answer your every action will be free of purpose-
implies aim, intention or practice, then ful activity." He quite certainly did not mean
some ingenuous translator has made himself to imply that a purposeful act of voiding
responsible for that part of the answer, for your mind would produce a state devoid of
would not that be looking for the moon in purposeful activity.
a puddle ? The doing of it is non-doing,
and Volition cannot be abjured by an act of Somebody made a memorable remark
volition, or a thief caught by telling him to when he stated that we only have one free-
catch himself. Moreover it is not an act of dom, which is to affiirm or deny our own. e x -
non-doing either : it is neither doing nor istence just as Bhagavan used to say that
non-doing, but the utter absence of both. our only freedom is to identify ourselves or
not with the body whose destiny is already
Let me recall Sri Bhagavan's statements shaped by karma- But that is not even a
on the subject, statements as categorical as freedom: at most it is a recognition, and
any he ever made, his earliest statement the affirmation, and denial are identical. Such
made in writing to his mother, and one of a recognition is devoid of volitional interfe-
his later statements made not very long b e - rence, and it is the voiding ©f the mind..
fore he died. It may be objected that he was
specifically referring to the reputed incom- In all forms of Buddhism, and indeed per-
patibility between free-will and determina- haps also in Vedanta, we are constantly
tion, but that context is as good an example urged to abjure all such activities as * at-
as any other, and where is there to be found tachment ', * discrimination ', * clinging ',
an entity to have will, free or fettered, and vikalpa, samskara, and others. This, surely,
what could a phenomenon do if it were not is swallowing a bowful of rice grain by
determined ? I will not quote them here, grain for all are just manifestations of voli-
for anyone who does not remember them tion, that is living volitionally, and such dif-
can readily find them, but by dealing with fusion is unending. The heads of a Hydra
the question as he indicated and solving the growth again; is it not simpler to seek the
specific problem he was referring to — a heart of the Hydra herself ?

You are the pure immutable Essence, formless and deathless. H~w
then can you say that'you know this or* do not know that.about the A l m a ?
— AVADHUTA GlTA, 1, 24.

You should always be engaged in worshippina Him. How can an

alien thought then find a place in your mind ?
— BHAKTA MIRA.
 T H E I N F I N I T E W A Y O N LIFE
By JOEL S. GOLDSMITH

Joel Goldsmith of Honolulu, Hawaii, is widely known as one of the leading masters of spirit
tual healing in the world to-day. His book ' The Art of Healing 1 1
is a beautiful exposition of
this art as a canalization of Divine Power, with the healer eliminating his own personality. Apart
from this, he has a wide influence in many countries, through his books and his personal influence
and as the leader of the ' Infinite W a y ' groups. As this article, written specially for 'The Moun-
tain Path' will show, the way he advocates is fundamentally the same as that of the Maharshi,
since it consists in seeking Reality in oneself, not in any books or scriptures or other places or
things.

It is very noticeable that far too many These are spiritual principles, but they
students do not know what makes The Infi- do not constitute The Infinite Way. They
nite Way, or why there is an Infinite Way are but stepping-stones or bridges over
message. Because they do not catch this which you walk. You have not reached the
major point, they struggle for years — not goal of The Infinite Way until you have the
knowing where they are going or why. That actual realized Presence of God or Activity
which started me on the spiritual path and of the Christ. It is for this reason that we
which ultimately led to The Infinite Way, cannot have outlined or formalized prayers.
was the realization that there is no God in They are of no value—except to quieten you.
the human world or in any religious teach- Your prayer is not going to help anyone until
ing as such- There is no God answering the you reach that place of stillness where you
prayers of people. For this reason and for receive a response from within. Therefore,
this reason only, there can be a world filled the teaching of The Infinite Way is as value-
with all the things you can think of which less as any other teaching if it does not r e -
constitute horrible world conditions. None sult in the actual Experience of the Presence
of this would be if there were a God in the of God — the F E E L of the Presence of God
world. In the presence of Light there is within you. You can study the Bible and
no darkness. You cannot have the Presence quote it and * fall right into the d i t c h i f it
of the Christ and have a sin or a death or does not elevate you in consciousness to
a lack or man's inhumanity to man. where the actual meeting with God takes
place-
Eventually it was revealed to me that you No human being knows how to heal. No
cannot reach God through the mind, and human being has the power to heal. No
that is why prayers as such are worthless human being either knows or receives the
except as one's blind faith might make of ' things of God '. Therefore, there can be no
them a little power — just as it is possible healing or real spiritual teaching until you
to give a little sugar pill and stop pain. In are spiritually endowed — until the Presence
this realization you must remember that announces Itself. Then you can sit back as
this makes any religion, or any religious a beholder and watch your life change.
teaching in and of itself nothing more noi And, as you watch your life change you can
less than a philosophy. The only thing thai say: " I did not do that". When you reach
can make a religion a Religion is something this place, you are then functioning in The
that brings the actual Presence and Power Infinite Way. Now The Infinite Way b e -
of God into concrete manifestation, and it is comes an * alive R e l i g i o n w h e r e a s before
for this reason that we say The Infinite Way it was just a preparation-
is not so much a teaching as an EXPERIENCE-
People keep asking, " W h y was this in-
1 Published by Allen and Unwin. nocent child murdered or why was my dog
1964 THE INFINITE WAY OF LIFE 91

run over when they did nothing w r o n g ? " ply. Even the multimillionaire has a pro-
The world does not know the answer, but as blem of supply, if it is only concern as to
students you should know that there is no how to meet his income tax- But when you
God in the human world. Anything of that adopt into your consciousness: " M a n does
nature can and will happen — until the not live by^ bread alone " ; or " Supply is not
child or the dog or' the business or the pro- something material because supply is of God,
fession or anything else is brought into the and therefore supply is spiritual" — the
presence of one who is spiritually endowed. fear or hatred or love of money evaporates.
Then you can trust your child or your dog Eventually, then, you do perceive that this
or your business or your profession — b e - is a spiritual universe. When you stop the
cause now the Grace of God is benefiting attempt to G E T material supply, it comes
them. It is the Spirit of God Itself. Until to you just by knowing that GocTis its Source
this is understood, The Infinite Way can and God is Spirit.
mean nothing to you except as another tea-
As you take one principle after another
ching or as something nice to read or listen
and lose your fear or hate or love of the
to — and that is not its intent. The intent
outer, and can settle in meditation, you will
of its message is this : That every student
find it much easier to say : " Speak Lord,
shall reach that place in consciousness
thy servant heareth " and find yourself in a
where " the Spirit of God is upon them " and
deep pool of contentment. When you are in
they can say, " I live, yet not I, but Christ
this * deep pool of contentment' — quiet —
liveth in me ", or " Whereas I was blind,
peace —• the Spirit moves and imparts Itself
now I see". Then you can sit back and say,
to you. It may be in words, or in a deep
"T can fulfill all obligations" — not as if
breath, or in F E E L I N G — but when It does,
you were doing it but as if you were being
God is on the scene.
guided, strengthened and wisdomed from
within — which you, would be. This is the function of The Infinite Way,
The principles of The Infinite Way, as they to bring you to the place where you live by
have been given to me, will definitely change God—by the Presence of God—not by state-
your consciousness to the place where the ments of Truth. The one demonstration you
spiritual endowment can take place- Let me can make in The Infinite Way is the demons-
explain : The moment you learn that God tration of the Presence of God —that m o -
or Spirit is the only power and the only law, ment when you F E E L that " God is on the
and you accept this even intellectually, you field ". Then you are living by Grace. Then
can at least meet a claim of bad weather you will realize : " Thy Grace is my suffi-
by saying : " If God is the only law, wea- ciency in all things." Not that quotation, but
ther cannot be l a w " . Or, if you are faced the actual realized Grace or Presence is my
with the threat of an atomic bomb you can sufficiency, and there is sufficient Grace pre-
say : " If it is true that Spirit is the only sent to meet the needs of T H I S M O M E N T .
power, then I do not have to worry about Everyone wants God ' ten years from now
bombs." Or, in the case of a disease on the but, just as nature provides enough air in
way, such as a flu epidemic : " What is your lungs for this second, so God is suffi-
that to me, since the Spirit of God is the cient Grace for T H I S S E C O N D . And, as God's
only power." Actually you may turn Grace never stops, you always have enough
around and get the flu because intellectual Grace for this moment. There is no 'future
acceptance is not the protection. However, heaven ' ; there is no ' heavenly heaven ' ;
if you persist in working with the principle T H I S M O M E N T is the only heaven there is,
of ' one power ', eventually it will leave the The only heaven there is living in this m o -
mind and go down into the heart. And when ment, because only in this moment do you
this takes place, then you can say, " Now I have sufficient Grace to provide you with
see." the spiritual Bread, Meat, Wine, Water —
There is not a person on the face of the even Resurrection. There is enough Grace
earth who does not have a problem of sup- present in this moment to resurrect your
 THE MOUNTAIN PATH April

body, your marriage, your fortune, your have been no need of one. In fact every
1

business — whatever the world says you religion had as its origin the fact that there
have lost. And as you live in T H I S M O M E N T , were so many evils on earth that people
that Grace becomes a continuing experience thought a new religion was needed. The true
— bringing about the fulfilment. statement should be : " Temporal power is
not power in the Presence of the Christ or
Never ask this question : " Why am I in Spirit," which means that evil or error of
this trouble, or why did this happen to an any nature is not power in the realized
innocent child ? " You know the answer. Presence of God.
There was no God in that picture or it would Let me prove this to you- Whenever you
not have happened. Paul described it : " The have been ill in your metaphysical life, the
natural man receiveth not the things of the illness continued until you called your prac-
Spirit ", or from the Master : " If a man titioner. 2
The illness then either slowly or
abide not in me, he is cast forth as a branch, rapidly disappeared, indicating that there
and is withered" This is the man of earth. must have been Something in the life of the
But the * man who has his being in Christ' practitioner which acted upon the evil —
toils not, neither does he spin — yet none are the ill. When sin or disease or death came
arrayed as beautifully in all the world's anywhere near the Master, it was dissolved.
goods. But, if he was not around, the error kept on
just the same. Yes, there will be evil — but
If you witness Infinite Way students going
not in the realized Presence of God, the
on year in and year out and not receiving
O N E N E S S with God. " A thousand shall fall at
fruitage or Grace, you can know that they
thy side, and ten thousand at thy right hand ;
are just ' reading with the mind ' and remain-
but it shall not come nigh thee."
ing there. That is not reaching God. We are
to live with a passage of Truth until it be- You can sum up the evils of this world
comes ' our own ', and here is an example : in the words ' temporal power ', which would
" Thy Grace is my sufficiency and there is a mean power of germs, power of dictators,
sufficiency of Thy Grace to meet this need." power of armies, power of bombs. All that
You could then put away all of the books can be summed up as temporal power —
— until you could D E M O N S T R A T E that princi- and then you can realize that temporal power
ple. Through the books we present Truth is not power when it is brought into contact
and, if you could take one statement of with the Spirit of God Then you will know
Truth and demonstrate it, then the books that, whatever temporal power is tempting
would have fulfilled their purpose. you, you must bring the actual Presence of
God into the situation — whether you are so
I started this article by a reminder that close to It that blinking your eyes does it,
there is no God in the human scene, that or whether you are so far away that you
there is no way to reach God with the mind, have to sit for days and nights until the
and that harmony begins to come into your Spirit breaks through. But if you are ex-
experience O N L Y as you attain the actual pecting any help until this happens, you are
realized Presence of God or Spirit of God. going to be sadly mistaken. Nothing hap-
In many of the metaphysical approaches you pens to the errors that come into your expe-
hear it said that ' evil is not power ' or ' there rience until you have attained the realiza-
is no evil' or ' error is not real' or 'evil is tion of the Presence of God — then temporal
not of God '. But in The Infinite Way you power is dissolved as darkness is dissolved
must get out of that habit, because it is a in the presence of light.
habit which leaves you in the very error
which you have been denying. There is error 1 This is in accordance with the promise of Sri
Krishna in the Bhagavad Gita: " Whenever
— there is evil — and that is why there is righteousness is obscured and evil prevails, I
the search for God. Had there been no evils manifest myself." ch. iv, v. 7. (Editor).
in the days of the Master, there would have 2 The author is referring here to a spiritual
healing practitioner of the ' Infinite Way ' group.
been no Master on earth because there would (Editor).
1964 THE INFINITE WAY OF LIFE 93

This should give you such an understand- Be sure you never forget that the func-
ing of the nature of the message of The Infi- tion of this message is to reveal to you that
nite Way that you will not trust or rely on you do have an Inner Grace — a hidden
any of its statements. Instead, you will know manna — a ' Meat the world knows not of
that they are to remind you to G O W I T H I N Go within for the flow ; then go about your
and bring forth the Presence. You must business and, whatever your need is, the
actually experience God — then that Invisi- solution will appear in its own way. This
ble goes before you to make the crooked has really carried me from the beginning
places straight. of my work. Once touched by the Spirit, I
The statement I made above on Grace, knew there was Something within me that
" There is sufficient Grace present to meet did the work. Everything necessary to my
the needs of T H I S M O M E N T , " brings up ano- experience always appeared, even in time
ther subject. Let me illustrate : The ques- to correct my mistakes. You cannot avoid
tion is asked, " What is Truth ? " I will tell making a mistake but, even if you do, this
you that no one in the history of the world Inner Manna corrects it.
has ever known what Truth is because Truth It is really very sad if an Infinite Way
is infinite. Never has there been a religion student does not catch this point, that there
or a teaching that was Truth. But, like the is an Inner Grace — a * Meat the world
Omnipresence of sufficient Grace to meet the knows not of ' — a hidden manna. Knowing
need of the moment, as you turn within in this, you can always go within, wait for the
your meditation — sufficient Truth reveals assurance and then go about your business,
Itself for the immediate N O W . The infinite K N O W I N G that Something is " going before
nature of Truth means we can turn within you to make the crooked places straight ". It
and draw forth all the Truth we need for is sad if students do not catch this. Nobody
any moment. Do not label any teaching ' The in the world has ever been born without
T r u t h T r u t h has been revealing Itself this hidden manna — N O B O D Y — because God
through me all these years, yet it would ba incorporated Himself I N man AS man. There-
a horrible thing to say, " The Infinite Way fore, the only function of religion should be
is the Truth ". Truth must continue reveal- to acquaint you with that fact and to help
ing Itself one hundred years from now, or you to raise up or release that Spirit. When
a million- this happens religion has accomplished its
When you are dealing with your daily purpose. Then of course " Go and sin no
experience, you are opening yourself to an more ". After that there M U S T be spiritual
inflow of Truth, but be careful not to depend integrity or you have cut yourself off and
on yesterday's manna. Go within for the human selfhood is the barrier-
inspiration of the moment — for this m o - Can you not see the sin of believ-
ment's manna — if not the Spirit of God ing that anyone of us is different
does not work. A statement of Truth is not from another — except in the degree of
God. A statement of Truth is the reminder realization ? There should be spiritual
that sends you back inside for further im- leaders, because in their presence temporal
partations. power does not operate. They can help in
If you will live constantly and consciously the overcoming of discords but only to a cer-
aware that there is a sufficiency of Grace tain point, because " If I go not away, the
for T H I S M O M E N T , or if you will live con- Comforter will not come unto you ". How-
sciously aware that " I have hidden manna " ever, no matter how advanced we become,
— and then go within for the flow — you there are times when problems can become
will be living by Grace. But you must cons- so hypnotic that we ourselves may not be
tantly know that you have this hidden able to bring release and so we turn to each
manna — this ' Meat the world knows not other for temporary help — for a lift. The
of' Do not depend on the statement — GO Master was not ashamed to say, " Stay awake
WITHIN. Even if nothing comes, the contact and pray with me ", so there should be no
has been made. hesitancy in turning to each other for help.
94 THE MOUNTAIN PATH April

I have no hesitancy whatsoever to do this no practitioner can ever guarantee the mea-
when I need it — and I receive the help. sure of your healing or how long it will take,
Religion is nothing to become sanctimoni- because it depends on your receptivity. And
ous about. Religion has to be recognition of no practitioner will ever heal everyone ba
an indwelling Presence, and then the ability cause there are those who cannot do any-
thing but seek ' loaves and fishes ' and this
to L E T I T L O O S E . There is nothing more sac-
red in the entire world than the individual- sets up a barrier. The higher the teacher
That means every individual, for it is every goes in spiritual realization, the greater will
individual's function to attain his individua- be the works — but only in the presence of
lity and not keep it in a herd or a mass. receptivity. There is only one reason why
healings do not come through. There is a
In The Infinite Way our dependency is on
barrier — a lack of receptivity — but be
a hidden manna, a 'Meat the world knows
patient !
not of', a Presence you cannot define. You
I could ask you a question : " I f you knew
do not have a blind faith — you go within
this minute that an enemy was going to
and bring it forth as Spirit. Then your
throw an atomic bomb tonight, what would
religious life has been accomplished. Then
be your answer if the President should give
forever after, you can say : " I live ; yet not
you the choice of throwing the bomb first
I, but Christ liveth in me." But because of
or waiting for the enemy to throw it ? " Your
the mesmerism of the world, you must go
answer to this question would determine
within twenty to thirty times a day.-In other
where you stand spiritually because, if you
words you must get back inside where you
would choose to throw it first, you are still
acknowledge, " I have a hidden manna " —•
in humanhood — wanting to spare your life.
and then L E T I T O U T .
Spiritual development does not include sav-
It will not be long until someone says ing your life at the expense of another. Spiri-
to you, " What is it you have ? " or " Can tual development recognizes : " Temporal
you help me ? " No, it will not be long. Then power is not power in the presence of the
you must remember to give milk to the babes. Christ but, if it takes my human sense of
Do not give deep metaphysics at first. Give life, I am not going to take the life of some-
it gently — gently. And do not believe that one else." Why might it not stop a war if a
you can lead anyone to this point in a year. group of people should say to the President,
Only a few are ready, because of previous " Why should we save our lives ? " As a
incarnations, to catch this in a year or less- matter of fact that is what would happen,
I can be very patient because I know that should ' ten righteous men ' declare : " I am
human wisdom cannot be replaced by spiri- not taking someone else's life to save my
tual discernment until onion skin after onion own- I cannot see my life as being more
skin has been peeled away and they become precious in the sight of God than the life
transparencies. . I can be patient with them of the Russians or the Japanese or the Ger-
until they have reached that place where mans."
* self preservation' is no longer the first
In your spiritual life you face this ques-
1
l a w ' and the first need. I know it takes
tion to some degree every day. In other
patience on my part — and I always hope
words you prepare to send your child to
they will have the courage to persist.
school — but have you thought about the
Miracles do happen, some far greater than child on the other side of the tracks and
you would believe if you heard of them. But have you made any provision for him ? If
they are not due to a * miracle m a n ' — they not, you are still in humanhood. You can-
are due to consciousness and receptivity. Not not live in family selfishness and still believe
even Jesus could perform miracles unless he you are living spiritually. But these things
was approached with receptivity. It really resolve themselves when the. Spirit of God
makes no difference what degree of spiritual comes through, because then you cannot take
height I attain — it can affect you only by any credit for being benevolent. You are
the measure of your receptivity. That is why not doing it — the Spirit is compelling you.
1964 THE GUIDE ON THE MOUNTAIN PATH 95

The Christians who were thrown to the lions you are satisfied with too little. N O T H I N G
were not courageous. It was the Spirit of should satisfy you but the Experience Itself,
God that did it, for no human being could and you can accomplish that by turning
be that brave or that courageous- within. It will come. And, when it comes,
If any of you are satisfied with any- it must be renewed. Because of the hypo-
thing less than the Experience of God, tism of the world — it must be R E N E W E D .

THE GUIDE ON THE MOUNTAIN PATH

By PROF. K. R- R. SASTRY

For us who take the mountain path the remoulded by Him manifested on earth in
Maharshi is the guide. He came to Aruna- the form of Maharshi Ramana. Others who
chala as a boy ascetic in 1 9 0 0 and for fifty never saw Him in this form feel no less His
years lived there among us, showing us the Presence as Ramana.
way and helping us along it. On April 14th., He recalled us to " that larger dimension
1 9 5 0 , at 8 - 4 7 p.m., a meteor lit up the sky of Reality to which we belong," as
as his mortal remains returned to dust. Dr. Radhakrishnan calls it. Many of us
The living Sage of scintillating stillness found, when his eyes pierced into ours, that
no longer draws us with his luminous eyes. all our doubts dissolved and disappeared.
The hand which fed the cow, the squirrel, He still continues to appear to some of us
the monkey, the crow and the peacock is no in dreams and visions, and to some also who
more visible. Yet thousands who recall his never saw him in the body.
soothing stillness and his heart glowing with
Once when I was enjoying the hospitality
merciful love for all still worship at his
of a friend in America I called on him :
shrine, each at that level to which the
" Oh Master ! Ramana ! You who rescued
Master has guided him.
me midway on life's course ! " And sud-
No more need any doubt the presence of denly, spontaneously, all the wisdom of the
God, for hundreds, thousands, have been Upanishads rose up in me in Silence.

When a pot breaks, the space that was enclosed in it merges with
universal space ; similarly, when the mind becomes pure only the imma-
culate Alma remains, No differentiation whatever is then seen.
— AVADHUTA GITA, 1, 30.

Human birth is a rare gift. It is difficult to obtain it over again.

BHAKTA M I R A.

This knowledge is direct ; it is so very plain. God is in our grasp,

but we have no experience.
— TUKARAM.
ARROWS FROM A CHRISTIAN BOW—11

" CAST NOT YOUR PEARLS BEFORE SWINE "

By SAGITTARIUS

What are the pearls and who are the priest and clergyman is a guardian of them
swine ? Some of the swine may be wearing clerical
There can be no clearer statement in any costume also. It seems a rude thing to say,
religion that there are esoteric truths to be but nowhere near as rude as the things
revealed only to genuine seekers and not to Christ said about the clergy of his day.
the public. There was a powerful tradition of spiri-
There is a modern tendency to demand tual guidance during the Middle Ages,
that democracy should extend even to Towards the end of that period surprisingly
knowledge and secrets be thrown open to frank records of it or of the doctrine on
all ; but do all want them ? Einstein's rela- which it was built were left. Perhaps the
tivity theory is open to all, but how many writers felt that the direct oral transmission
study it ? It may be said that there is a was drying up and needed to be fortified by
difference, in that all could if they wanted, written accounts to tide over the dark age
whereas Christ's injunction implies a deli- that was already threatening. ' The Cloud
berate restricting of knowledge ; actually of Unknowing ', an anonymous 14th Century
however, the difference is not great, since English record, is almost entirely a manual
ability to understand and earnest desire to for spiritual practice. Characteristically, it
follow are the sole qualifications for expla- is prefaced by a short note warning off the
nation. Truth is withheld only from those swine, insisting that it should be read only
who do not value it and would therefore by those who are genuinely seeking, not by
misunderstand and misuse it if offered. But the merely curious. The Theologia Ger-
they may be the majority. manica speaks even more openly of the
What Christ said was that to offer it to possibility of Divine Union. Meister Eckhart
them would be not merely a useless but a was so outspoken about the Supreme Iden-
dangerous activity — " Lest they turn again tity as to be accused of heresy. He denied
and rend you ". Swine are not interested in the charge, insisting that his teaching was
things of beauty but only in roots and swill the true Catholic doctrine rightly under-
and what fills their belly. Materialists are stood, but after his death excommunication
not interested in things of the spirit. More- was pronounced against him. Jacob Boehme,
over they are liable to be offended by the a Protenstant cobbler, expounded the less
implied suggestion that your aspiration rises direct mysteries of symbolism and sacred
higher than theirs, that your understanding cosmology. Cervantes had the wit to con-
outstrips theirs, that any one can prefer a ceal the pearls in a zany.
pearl to a root — and turn and rend you. Moreover, something of spiritual practice
Then what has happened to the pearls ? also seems to have survived through the
Have the churches still got them ? It is dark ages of rationalism. When pioneers
known that there are modes of silent prayer such as Evelyn Underhill sought to bring
and meditation and various spiritual exer- the mystics back in the present century there
cises that are not publicly proclaimed. They was more than antiquarianism in their
may be open to the laity also, but only to work ; the spiritual lifeblood of Christian
such of them as show their fitness by going tradition still flowed, though pulsing now
into retreat or seeking guidance for concen^ rather feebly and needing to be invigorated.
trated spiritual effort. For a spiritual current can be invigorated,
Indeed, to say that they are still guarded sometimes even through an infusion of new
by the churches does not mean that every life from outside. It is not a fixed quantum
1964 " CAST NOT YOUR PEARLS BEFORE SWINE " 97

but a living, vibrating force, continually mains of the practical transmission that its
radiating with greater or less intensity, theoretical wrappings no longer need con-
attaining an incandescent heat or cooling cealment. Or it may be that their display is
down and growing inert, according to the necessary to help some of those who aspire
fervour and understanding of those within but do not know where to seek, so that even
its orbit. And since every thought, every in our age Christ's word may still be ful-
action, every aspiration, has its repercus- filled, that those who seek shall find. To
sions, those who draw sustenance from a take only one instance among many : D. T.
spiritual body thereby also increase its Suzuki quotes a Ch'an Master as saying,
potency, while the reverse is also true, that " Ask of your self, inquire into your self,
those who devote their lives to its service pursue your self, investigate within your
thereby draw sustenance. self, and never let others tell you what it is,
nor let it be explained in words," Not only
1

The hidden pearls of esoteric wisdom need don't seek for a theoretical explanation but
not be secret sayings such as the antiquarian don't accept one if offered, refuse to listen
or occultist loves to search for. They are far to one- And yet Dr. Suzuki himself, con-
more likely to be profounder interpretations forming to the needs of our age, has spent
of sayings that everybody knows. The secret most of his life giving theoretical explana-
is not something that can be communicated tions in books, articles and lectures.
but something that must be understood. A
What is far more potent authorisation,
still truer description would be that they
however, is the action of Ramana Maharshi
are wiser and more determined utilisations
himself. The path of Self-enquiry, based on
of interpretations that many people know-
the doctrine of Advaita or Identity, was in
The interpretations can be expounded in
ancient times taught only to the few, usually
books and articles ; their utilisation, which
to the recluse who had renounced the world.
is what is of real value, can be taught only
Indeed, the Chandogya Upanishad shows
by a qualified guide to those who approach
the Sage Prajapati teaching first that the
him directly.
physical individual being is the Self and only
But is it legitimate to expound even the going deeper for that pupil who refuses to
interpretations openly, or would that come accept the superficial teaching. But in our
under Christ's ban on making hidden things time the Maharshi has proclaimed it openly
known ? I don't think it would, because this in speech and writing for all who can under-
ban seems to be cancelled out by another stand and follow. He wrote : " I have
cryptic saying of Christ's, that at the end betrayed Thy secret workings. Be not
all that was hidden shall be made known. offended ! Show me Thy Grace now openly
This seems to be an age when, as at the end and save me, Oh Arunachala ! " Requiring 2

of the Middle Ages (though for different no further authorisation, I shall try to dis-
reasons) it is appropriate to disclose what play the hidden pearls.
can be disclosed. The real secret is ineffable.
1 The Essentials of Zen Buddhism, p. 320, Rider
On all sides, from the viewpoints of all reli- & Co., London.
gions, one sees the hidden truths being ex- 2 The Marital Garland of Letters to Sri Aruna-
pounded, so far as theoretical exposition is chala, v., 98, from The Collected Works of Ramana
Maharshi, Rider & Co., London, and Sri Rama,
possible. Indeed, it may be that so little re- nasramam, Tiruvannamalai

My speech is silence : dying I live. Existing I do not exist among

the people. In enjoyment] is my renunciation, in association detachment. J
have broken all bonds and ligatures. Tuka says : I am not what
1 appear to be. Ask Panduranga (God) if you have anything: to ask.
— TUKARAM.
 THE SWAMI VIVEKANANDA BIRTH CENTENARY
By ARTHUR OSBORNE

It is hard now to remember to what a low

ebb Hinduism had fallen at the advent of
Sri Ramakrishna. The Hindus, conquered by
a Western country, recognizing its more
potent civilization, adopting its education,
began to feel dejected at home and despised
abroad. Missionaries were not wanting to
proclaim that the West's superiority was due
to Christianity and India's backwardness to
Hinduism. With the Brahmo-Samaj, a
Christianised version of Hinduism was offer-
ed by Western influenced Hindus. The rigid-
ly orthodox were already outside the current
of history and the moderates were inclined
to compromise.
Then the presence of Sri Ramakrishna
electrified Bengal. Almost- uneducated, writ-
ing no books, proclaiming no philosophy, by
the sheer power of his presence he changed
the whole tone of things. Those who were
being swept on the current of reformism and
agnosticism (like the young Narendra Datt
himself) were arrested and shocked back
into devotion. Nevertheless, it was still neces-
sary to vocalise and spread this new influ-
recently published book by some thirty odd
ence, to create a respect for Hinduism in
disciples and admirers, Hindu and West-
the West and a self-respect in India.
ern, shows this over-powering impression
1

These were the two tasks into which he made on people and the support they
Narendra, become now Swami Vivekananda, derived from him. It shows too how he re-
flung himself with his colossal energy, and tained his simplicity and humour despite
by and large he succeeded. If some of his their adulation, never falling a victim to
books for Westerners now seen elementary, pride.
if Hindus seem conscious enough of their
No wonder then that Vivekananda is
great cultural heritage, that does not mean
honoured in India as a national no less than
that his task was unnecessary ; on the con-
a religious hero. Indeed, India and Hindu-
trary it is a measure of his success, of the
ism are traditionally so closely united that
vast change that has come about since his
it is sometimes hard to separate the two.
work began.
There was no doubt about the Grace that In 1963 the Swami's birth centenary was
flowed through him. At the famous Chicago being celebrated throughout India. Books
'Parliament of Religions'—-famous now were published on the occasion, lectures
only because Vivekananda took part in it — given, meetings held. The enthusiasm was
it was not his arguments that impressed enormous. The celebrations overflowed into
people so much as his presence. He had got 1964, culminating this year in Calcutta and
no farther than " Sisters and brothers of Madras. They showed what a powerful hold
America ! " when the entire hall burst into the Swami still has on the imagination and
a torrent of applause. From that point on, loyalty of his compatriots.
in speech after speech, contact after contact,
i-Reminiscences of Swami Vivekananda, Advaita
people felt the power and grace in him- A Ashrama, Calcutta.
 N A G A BABA

By S. P. MUKHERJEE

Naga Baba, who died only a few years ago, was a very aged Swami living in a small ashram
on a low hill at Puri. None knew his name or provenance. He was referred to simply as ' Naga
Baba' naga' meaning * nakedsince he wpre not even a loincloth. People merely guessed his
age, some of the guesses running into centuries, His manner was abrupt. He did n\ot encourage
people to visit him often or to stay long. Typically crabbed was his answer when some one
asked him his age : " If you think I am fool enough to identify myself with this body, you are
a fool to come here." When a visitor had been sitting in his presence for some twenty minutes
or sfo he was quite likely to say : " Well, you have had darshan, you can go now." And yet
people went to him. They felt a strange euphoria, even an exhilaration, in his presence and carried
it away with them.
S. P. Mukherji, who was an engineer in a large Calcutta firm, retired in 1960 (while Naga
Baba was still living) and settled down with his wife at Tiruvannamalai, building a house near
the Ashram. Neither of them had ever seen the Maharshi, but they had immense devotion and
felt his guidance. Mr. Mukherji tells the following story.

In 1952 I visited Naga Baba with a whole tion and had a variety of worries. But he
group of my family and relations. We sat simply answered that that was the best time.
for some time in his presence, but he? simply I next asked him whether I should retire
ignored us — did not even look at us. in a few years before completing my service^
We were staying at a large hotel in the and he said, " Yes."
town. That night I could not sleep. Towards Then, without mentioning Arunachala by
morning I felt restless and went downstairs name, I asked him whether I should settle
to the lounge. The air was hot and oppres- down and make sadhana in an ashram at the
sive. Altogether I felt ill-at-ease. Suddenly foot of a hill, to which I was strongly drawn,
I had an impulse to go and see the Swami He closed his eyes for a few moments and
then and there. I found a rickshaw waiting then opened them and said : " Yes, you will
outside the hotel and went. do that-"
When I arrived it was about four o'clock After that I asked him a more profound
in the morning- I found the Swami sitting question : " How shall I get rid of my
alone under a neem tree and had the im- ahankara (ego-sense) ? "
pression that he was waiting for me. I sat He said : " What ego-sense ? What ego ? "
down in front of him, feeling glad to be I told him that it was nothing specific but
alone with him, not in a crowd. He smiled everything I do. For instance, if I do some-
and spoke to me in a very friendly tone, thing well I feel proud and have a sense of
saying : " So you have come back." being a better person.
That showed that he had noticed me ear- He said : " That is egoism of the mind.
lier in the day, though he seemed not to. I You will get rid of it if you control your
felt happy and at ease in his presence and mind and start recoiling it to its source. It
asked him a few questions that were troubl- is like a person flying a kite. As he recoils
ing me, beginning with some reference to the thread the kite flies over a smaller and
the course of my life. smaller range till at last it comes to rest
The first was : " When should I begin to and stops flying altogether."
lead a life of sddhana (quest) ? " After sitting silent for a few minutes, but
He replied simply, " Now." with no sense of constraint, he spoke again,
I explained to him that circumstances were saying, but in a kind and gracious way :
very difficult at present—my daughter was " Well, have you had enough now ? "
not yet married, my contract with my firm So I took leave of him and went away,
was not renewed, I was engaged in litiga- feeling peaceful and elated.
 VEGETARIANISM

By ARTHUR OSBORNE

The Rodhisattva.... desirous of cultivating the virtue of love, should not eat meat, lest he
cause terror to living beings. When dogs see, even at a distance, an outcaste who likes eating
meat, they are terrified and think: ' These are dealers of death and will kill u s ! ' Even the
minute beings living in earth, air and water have a very keen sense of smell and detect at a dis-
tance the odour of the demons in meat-eaters, and they flee as as fast as they can from the death
which threatens them.
From the Lankavatara Sutra.

Is there any benefit from not eating meat ? of equal-mindedness, which is so important
Or perhaps the question should be put the in seeking Realization.
other way round : is there any harm in eat- A factual survey of the religions shows
ing meat ? I am not considering the question no uniformity. The Jews can eat all meat
from a medical but purely from a spiritual except that of the pig and can drink alcohol.
point of view. One's body is not a mere The Muslims are forbidden both pork and
tenement ; so long as one remains an indi- wine. Moreover the ban, though primarily
vidual being it is a part of that being and, on the pig, extends to all animals that do
as De la Mare quaintly remarks : not chew the cud. Apart from this, however,
the assertion in the Quran that God has
It's a very strange thing, created the animals as food for man seems
As strange as can be, to carry the implication that animal food is
That whatever Miss T. eats not merely, permitted but enjoined. A
Turns into Miss T remark by St. Augustine shows that during
Various spiritual paths include physical as the early centuries of Christianity the ban
well as mental and emotional disciplines, on non-ruminative animals was observed by
aiming at a total harmonisation. On the one Christians also. He justifies it symbolically
hand vibrations set up by a spiritual tech- by comparing such animals to people who
nique affect the body, while on the other gulp down information without • ruminat-
hand the bodily state can facilitate or im- ing ' upon it, thereby implying that the sub-
pede spiritual progress. Diet, therefore, tle qualities of the animals eaten are absorb-
cannot be a matter of indifference. ed. The Chinese, like Christians of later cen-
turies, observe no ban. The Vedic Aryans,
Considered theoretically, there is some- and indeed the Hindus down to the time of
thing to be said for eating meat ; more to Buddha, ate meat, even beef, and drank
be said against it. In favour of it one can alcohol. To-day Brahmins (except so far as
say that a sort of alchemy is carried on by they are Westernised) are both vegetarians
the human body through which the lower and teetotallers. So are certain other castes
orders of life are transmuted to the higher. which seek to assimilate themselves to the
But on the side of abstaining there is the Brahmins. The Kshatriyas and most of the
consideration that the subtle essences of the low castes art meat-eaters. Even among the
food eaten are absorbed as well as the Brahmins vegetarianism can be variously
physical substance, and therefore one who interpreted : a Bengali Brahmin eats fish,
eats meat is liable to strengthen his own whereas an orthodox South Indian Brahmin
animal tendencies. Apart from this, com- abstains even from eggs. Buddha, living in a
passion forbids that I should expect other meat-eating community, allowed his follow-
creatures to lose their' lives inj order ,to ers to eat meat provided it was not specially
nourish mine. So does vairaggya, the quality killed for them.
1964 VEGETARIANISM 101

What this diversity amounts to is that in But above all, the Maharshi. In general
a physical matter such as the food eaten he refused to give instructions for physical
different trends of spiritual influence require discipline. When asked about postures for
different modes of adaptation. sitting in meditation he replied simply :
" One-pointedness of mind is the only good
For practical purposes the important posture." When asked about celibacy he.
question is whether there is any regimen would not enjoin it but said that married
which is suitable for aspirants in general in persons also can attain Realization. But when
the conditions of the world to-day, and if asked about diet he quite emphatically pres-
so what. Because rules governing action are cribed vegetarianism : " Regulation of diet,
not static and for all time. Changing condi- restricting it to sattvic (i.e. pure and vege-
tions of life require new adaptations, as tarian) food taken in moderate quantities is
may be seen, for instance, in the gradual the best of all rules of conduct and the most
adoption of vegetarianism in Hinduism. To conducive to the development of sattvic
some extent different religions stilF carry qualities of mind. These in turn help one in
their separate obligations, but there are the practice of Self-enquiry." The passage
1

various indications that for aspirants in quoted continues with a Western lady plead-
general, and certainly for those who are not ing that a concession should be made for
following the strict orthodoxy of any reli- Westerners and with Bhagavan refusing to
gion, vegetarianism is indicated. One quite do so. It should be added that in ' sattvic
often meets aspirants who find spontaneous- food' he included milk, though an animal
ly that their path brings them to a point product, but not eggs, which are considered
where they feel an inner aversion to meat too stimulating or rajasic.
or even a physical inability to take it. It so
happens that I have just to-day, while It was characteristic of Bhagavan that he
writing this, received a letter mentioning would never enjoin vegetarianism on any
such a case : " He himself had stopped eat- devotee unless asked, but if asked he was
ing animal food because his body suddenly quite categorical about it. If often happened
refused to accept it and he at first could not in his lifetime, as it still does to-day, that
understand and rebelled somewhat until it even without asking his devotees would
gradually dawned on him that this might be develop that aversion to animal food which
a sign of spiritual development." I have mentioned as a general feature in the
aspirant in modern times.
It is also noticeable that most Hindu In conclusion,,it can be said quite definite-
ashrams, while indifferent to orthodoxy in ly that vegetarianism is beneficial to those
general to an extent that would have been who follow a spiritual path in the condi-
unthinkable in an earlier age, are very parti- tions of the modern world, and especially to
cular about vegetarianism. Outstanding those who aspire to follow the path of the
examples of this are* Sri Ramanasramam and Maharshi.
Anandashram, the ashram of the late Swami
Ramdas. Special food is provided for West- 1 The Teachings of Ramana Maharshi in his own
Words, p. 157 of the Rider & Co. edition, and p. 200
ern visitors, but even this is vegetarian. of the Sri Ramanasramam edition.

Neither those who seek Identity nor those who seek duality know
the Immutable Essence which is free from both.
— AVADHUTA G I T A, 1, 35

For him who has himself become God all people are God.
— TUKARAM.
 T A P A S A N D SANNYAS 1

By SATYA MAYI

Apart from being an outstanding writer on spiritual topics, the author of this article is also ,
the German translator of the Collected Works of Ramana Maharshi and Talks with Sri Ramana
Maharshi.

I have neither father nor mother, neither caste nor family, neither birth nor
death ; how, then, can I speak of attachment or non-attachment ? I am by nature
Eternal Freedom beyond all ills.—Avadhuta Gita, IV, 21.

Tapas is usually translated as ' austerity ' forest, why not in the home ? So why change
or penance' ; sannyas is that form of tapas
e
the environment ? Your efforts can be made
which, consists in renouncing one's home and even now, whatever be the environment." 2

property and going forth as a wandering

Sometimes also he has been known to
mendicant, as Christ bade the rich young
reply : " If it were better for you to re-
man and as Buddha bade his son Rahula.
nounce the question would not arise."
Materialistic young India has turned hostile
to such tapas but many are still drawn to it. Let us consider the aim of tapas before
going any further into the question. Its aim
What did the Maharshi say about it ? On
is to get rid of the individual I-sense in order
one occasion he said : " Take the flower of
to realize the universal Self. This I-sense
your heart and lay it at the Feet of the
is deeply rooted in the conditions of our
Lord and live at peace." But does this sur-
everyday life. One has to work to support
render of the heart imply physical renun-
oneself and one's family. The nature of the
ciation or not ? Usually his replies were
work is usually due more to circumstances
more definite, making it clear that it does
and opportunity than to one's own choice.
not.
The ego comes in only when the work is
" Why do you think that you are a house-
done with attachment or aversion ; it is these
holder ? The similar thought that you are a
that feed it, not the work itself. The work
sannyasi will haunt you even if you go forth
is neutral. That is why the Gita tells us to
as one. Whether you continue in, the house-
work without considering the rewards to be
hold or renounce it and go to live in the
obtained and why Bhagavan told us to work
forest your mind haunts you. The ego is the
impersonally, asking ourselves who it is that
source of thought. It creates the body and
does the work. Desire and aversion are the
the world and makes you think of being a
two sides of the same medal, that is of the
householder. If you renounce it will only
individual will, desire the positive side and
substitute the thought of renunciation for
aversion the negative. If we could only get
that of the family and the environment of
rid of these two the ego-sense would not
the forest for that of the household. But
last long.
3

the mental obstacles are always there for

you. They even increase greatly in the new
surroundings. Change of environment is no 2 The Teachings of Ramana Maharshi in his
own Words, p. 78 of the Rider & Co. edition, p. 94
help. The one obstacle is the mind, and of the Sri Ramanasramam edition.
this must be overcome whether in the home 3 Getting rid of desire and aversion means ac-
or in the forest. If you can do it in the quiring the quality of vairagya on which Hindu
teaching lays such stress. See also the explana-
tion by Father Lazarus, in his article published
l The correct transliteration would be ' tapasya in our last issue, of the importance attached by
and samnyasa', but since this is a practical, not
f
the Greek Orthodox Church to the quality of
an academic journal, we prefer to use the forms apatheia, which is fundamentally the same.—
of current speech.—(Editor) (Editor.)
1964 TAPAS AND SANNYAS 103

What we have to grasp is that everybody of giving, even giving up the self who desires
is situated by his own karma in that en- Enlightenment. Perhaps even more appro-
vironment which is most propitious for his priate is the word ' accepting', accepting
own spiritual development — whether plea- what is. And then there is no one to
sant or not doesn't matter. B'hagavan said achieve ; there just IS ; and that is Enlight-
that our circumstances are not an accident ; enment. But it is fatally easy to misunder-
they are what our nature requires, aversion stand it as accepting separate individual be-
to our environment simply shows that we ing as one's natural state and giving up the
have not surrendered ; and surrender is the attempt to surrender it.
one essential means of destroying the ego, The five disciples who had been follow-
whether we regard it as surrender to God ing Gautama before his Enlightenment must
or the Self or Guru or simply to the quest have thought that he had fallen into this
for Enlightenment. error, because, seeing him begin to take
The story of the Enlightenment of the normal food, they considered him a quitter
Buddha Sakyamuni under the Bodhi-tree is and turned and left him.
that after seven years of terrific tapas which It was perhaps to guard against this error
brought him to the very limits of endurance that the Maharshi sometimes stressed the
he suddenly stopped it and accepted a bowl negative side of the quest, saying: "All
of rice and milk from a young girl. He then that you have to do is to disrealize unrea-
took a bath, made himself a seat of grass lity and Reality remains."
and sat down in, the shade of the Bodhi-tree. Now let us turn to Bhagavan's cryptic
Then it is said that he screwed his will to saying : " If it were better for you to re-
the highest pitch of concentration, vowing nounce you would not ask." There are peo-
that he would not rise again till he had ple whose karma leads naturally to sannyas
attained Enlightenment. in this lifetime. Bhagavan himself was one
There is another interpretation, however, such. In that case circumstances adapt them-
which appeals to me more. After all, had selves ; the person fails away from social life
he not sought Enlightenment all through like a ripe fruit from a tree. The question
these seven terrible years of fasting and in fact does not arise ; it just happens so.
mortification, and was not that a constant Bhagavan once expressed this by saying :
exercise of will-power ? Will-power itself " Sannyas comes of its own accord." This
is an assertion of the ego, even the will to implies that a person's worldly karma stops
attain Enlightenment. The Buddha realized, when the time for sannyas has come. It may
he declared later, that his terrific tapas had be, however, that in the conditions of the
been a mistake ; and this must mean that modern world even this final renunciation
his will or desire for Enlightenment had been takes an inner form as a change of attitude
powered by the ego. I believe that he attain- towards unchanged outer conditions.
ed Enlightenment at the' very moment that There is no doubt that sannyas in its tra-
he gave up craving for it, since this crav- ditional form, that is taking the ochre robe
ing was his last wish and therefore the sole and adhering to certain vows, brings expe-
remaining obstacle on his path. By this final riences peculiar to itself. That does not
act of renunciation he acted according to the mean, however, that such experiences are
first injunction of Bhagavan that I quoted : necessary for every one who takes a spiri-
" Take the flower of your heart and lay it tual path. Life does not flow to a set pattern
at the Feet of the Lord and live in peace." but consists of countless individual dreams
This is a very subtle and dangerous line all awakening eventually into the One Con-
of doctrine, where the division between truth sciousness. One of the ways will always be
and error is as fine as a razor's edge. Rightly that of sannyas.
understood, it means that one must totally The Hindu sannyasi, the Muslim fakir, the
renounce the idea of getting, even getting, Buddhist bhikkhu, the Christian monk, all
Enlightenment, and substitute for it the idea have the same attitude to the world, all alike
104 THE MOUNTAIN PATH April

renouncing worldly values. Also, all alike —Jesus or Mohammad, Buddha or Sri
are regarded in the same way by society, Krishna — whose tapas has in fact poured
revered by some, condemned by others. out blessing's on countless others.
It is fashionable nowadays to regard By his very existence the sannyasi keeps
tapas as an unhealthy deviation from nor- people in mind of the great Masters. His
mal life and the ascetic as a psychological voluntary poverty is a silent protest against
aberration and a parasite on productive so- man's slavery to possessions and craving for
ciety. A parasite is one who is supported by property. His inactivity is a rejection of
society without performing any correspond- the constant restlessness which rushes men
ing services ; and what service, it is asked, from work to pleasure and back again to
does the sannyasi perform ? But the same work ceaselessly, till they no longer expe-
question could be asked of many scientists. rience peace of mind, that creative peace in
Millions are spent on scientific research the spiritual depths of the heart. He con-
which brings no practical benefits. And what fronts the noisy creeds of ' having' and
about academic philosophers ? They receive ' doing' with the eternal silent gospel of
not merely maintenance from society but ' being '. His voluntary homelessness prea-
comfortable salaries ; and are their theses ches silently the gospel of the spiritual home
and discussions of any more use to society not to be found through attachment to any
than the tapas of a sannyasi ? Far less, worldly abode. Thus, even apart from the
because they are merely mental, whereas influence which may radiate from him, his
from the latter a spiritual influence ema- service to society consists in reminding it by
nates. On this point Bhagavan often and his mere existence of the power and grace
quite firmly reassured those who doubted. of another, greatly Reality.
For instance : " Realization of the Self is The modern ideal is rather dedication of
the best possible help that can be rendered oneself to the physical well-being of others
to humanity. Therefore saints are said to through social service. Can both ideals be
be helpful even though they remain in the right ? The answer is that man's own na-
forests."
4
ture, which is the fruit of his karma, drives
him in one direction or the other, though
Eastern peoples have always appreciated
he may think that it is he who decides. Both
this, but now China has been captured by a
can be useful to those who follow them sin-
materialist ideology, and even in India many
cerely ; both also can indirectly help others.
have succumbed to the modern Western atti-
tude and would like to do away with sadhus People cling to the ideas of what they call
and sannyasis, driving them all into facto- a ' normal life' on as high a level of mate-
ries. The sannyasi is one who has given up rial well-being as possible ; but no such
the life of a householder for a much harder pattern has enduring reality. It is a dream
way in his quest of Realization. Is that only sooner or later to be broken up by events.
to benefit himself ? He may think so, and in- But in spite of events people do not learn.
deed it can give a dangerous foothold to The sannyasi points to the unreality of
egoism to think of helping others spiritually such goals by the mere fact of his seemingly
before one has attained the goal onself ; but abnormal life. There is a meaning and a
indirectly and invisibly his progress helps reminder in his silent presence in the thick
others, as the Maharshi assured us. And the of modern civilization. He is indeed a sign
renouncers are following the great Masters of continued spiritual life, for the ideal of
renunciation cannot nourish in a completely
4 The Teachings of Ramana Maharshi in his; own materialistic society, whether it be primi-
Words, p. 92 in the Rider & Co. edition, p. 113
of the Sri Ramanasramam edition. tive or mechanised.
 1*5

THE SECRETS OF ARUNACHALA

By T.K.S.

" That is the holy place ! Of all Arunachala is the most sacred. It is the heart of
the world. Know it to be the Secret and Sacred Heart Centre of Siva. In that place
He always abides as the glorious Aruna Hill." —Skanda Pur ana.

What is the Mountain Path? The disciple became known as Guru Namasivaya,
_ountain is Arunachala, and there are two while his Guru was called Guhai Nama-
paths, one to the summit and the other sivaya.
around the base. Proceeding further, we come to Viru-
Arunachala shines as Paramatma, the paksha Cave, which was already famous
Supreme Self made manifest, the Self of all before Sri Ramana sanctified it by his
creatures, not only men but gods and abode. It is named after the great Master
heavenly beings. This same Self was Bha- Virupaksha who lived there and who is said,
gavan Ramana who declared : " Annamalai on death, to have converted his body into a
1

is my Self'. This implies that he, being the Vibhuti Lingam, a lingam of sacred ashes.
Self, is not any of the three bodies, gross, There is a small shrine to him there. The
subtle or causal, pertaining to the three cave is said to be in the form of OM, and
states of waking, dream and deep sleep, but it is said that, sitting silent in it, on hears
is the Self-aware Witness of all three. In the sound of OM,
that supreme state he is the screen on which
the cinema show of name and form is pro-
jected ; he is also the light by which it is
revealed and the person who sees it. He is
Arunachala, the Self of all. We have seen
Him here on earth as Bhagavan Sri Ramana
Maharshi, the great Path-Maker.
In the days when he lived in a cave on the
hill we used to climb only to where he was
— Virupaksha Cava or the Mango-Grove or
Skandashram, whichever it was — for he
was both the path and the goal, and there
was no other happiness comparable to being
with him and absorbing the radiance of
grace that flowed forth from him.
On the path to the summit, starting from
the northern go pur am or tower of the great
temple or from a small village opposite the
hospital at the south-east of the hill, the
first landmark is Guhai Namasivaya Cave,
the abode of the famous Guru who had an
even more famous disciple also called Nama-
sivaya. This disciple he sent to Chidam-
baram to found his own centre. There the

i Annamalai is a name of Arunachala ; it means

literally ' Supreme Mountain '. Virupaksha Cave
106 THE MOUNTAIN PATH April

The great temple in Tiruvannamalai seen from Arunachala Hill

Just above Virupaksha Cave is Skan- From here up to the main peak is a steep
ashram, a more spacious cave where Bha- climb and indeed may take as long as the
gavan moved after leaving Virupaksha. It whole climb from Virupaksha to the Seven
was here that an ashram first grew up Springs. At last we reach the summit,
around him, with food being cooked and his where is a large flat stone with enormous
mother presiding. The cave was built out to rock-cut feet on it. It is here that the huge
enlarge it, a| spring was released which since cauldron is placed every year at the festi-
then has proved a perennial supply of val of Kartikai (about which I will write in
water, even a few trees were planted. The a later article) when a beacon of ghee
Ashram now maintains Skandashram and (clarified butter) brought by devotees is lit,
keeps a caretaker there, and it is one of the visible far around. What is the significance
places that devotees must visit. of the feet ? Obviously they are the feet of
Higher up, the path curves round to the Arunachala. You go to the top and you find
east slope and, directly below the main there the feet : because in Arunachala, the
peak are the Seven Springs in small crevices Supreme, there is neither top nor bottom,
of a huge rock with their perennial storage there are no parts, there is just wholeness.
of cool water even in the hottest weather. Also because what is highest in principle is
Just above them is a mound of boulders at lowest in manifestation ; the first is last and
the entrance to a deep cool cave. Bhagavan the last first.
often sat there with his devotees. Saints and On the northern slope, far from the path,
rishis have lived there in the past. is the place where Arunagiriswara, the great
im THE SECRETS OF ARUNACHALA 107

Siddhapurusha, the Spirit of Arunachala, chala which is Bhagavan's natural and

abides under an enormous banyan tree. And permanent state. When some one asked him
it should be mentioned that it is this sage, once whether all that does not exist only in
" God in the form of Arunachala", who is the mind, he waved his hand round to indi-
worshipped in the great temple in Tiru- cate the physical, phenomenal world of
vannamalai. There is an ancient legend that everyday existence and said : " So does
this."
Strangely enough, more emphasis is laid
on the path around the hill. Bhagavan
always took an interest and looked pleased
when devotees took this path, making
pradakshina, as it is called. He would often
ask what time they started, how long it
took, at what places they rested by the way.
Recently Major Taneja, a devotee from the
Punjab who came here first in Bhagavan's
lifetime, had been making pradakshina\
night after night and intended next day to
climb to the peak, but that night he dream-
ed that he was standing facing the hill and
a voice came forth from it saying : " Why
should you go to the top ? My fire is at the
base."
The eight-mile walk around the hill, going
from east to west, that is to say keeping the
Skandashram hill always on one's right, is a pilgrimage
and is supposed to be made barefoot and at
any one who can find his way to this eter- a slow pace, in a state of remembrance or
nal Sage or Spirit in his almost inaccessible meditation. It is said that whatever one
abode will receive Realization. Only Sri wishes or prays for during the pradakshina
Ramana succeeded in doing so, and he al- is fulfilled, but it is also said that it is better
ready had Realization." Can one see in it a not to wish, for this is a path to the desire-
symbol of the direct path of Self-enquiry, lessness of the Self, and every wish or
which had been withdrawn from use in our prayer, however noble it may seem to one, is
spiritually dark age, and which Bhagavan an affirmation of the limited pseudo-self
Sri Ramana brought down from its inacces- who wishes and thereby an obstacle to the
sible retreat to his Ashram at the foot of the realization of the desireless Self.
Hill, making it accessible to all, so that none Pradakshina is often made at night, espe-
now need to seek the ancient Siddha- cially when the moon is full or nearly full,
purusha ? because, for a large part of the year, it is
Bhagavan used to say that there were uncomfortably hot to go round by day. Most
many paths to the peak. Indeed, he would devotees start from the Ashram, nowadays,
scramble up to it from Skandashram, often silently seeking Bhagavan's grace before
following no path at all, and be down again starting. According to the old Brahmin tra-
in less than an hour's time. He used to speak dition, however, a Brahmin would start out
also of caves in the hill and of Siddhas or after bathing in the Indra Tirtha or tank on
Sages with supernatural powers who live the eastern side of the town. From there he
there. There are legends of cities and gar- would proceed to the gates of the great tem-
dents within the hill and bf great souls ple, prostrate there, and walk slowly on,
sitting in perpetual tapas seeking to attain meditating on the Lord Arunachala. Starr-
the Conscious Identity with Lord Aruna- ing from the Ashram also, one is expected
108 THE MOUNTAIN PATH April

to pass through the temple, from one great

gate to another, but on the way back.
The eight directions of space on the way
round are marked by a monolithic stylised
sacred bull, a tank and a Siva Lingam. Sri
Ramanashram is at the southernmost point
beside the mantapam or diminutive chapel
of Dakshinamurthi. In Hindu mythology
Dakshinamurthi (and one interpretation of
the name is The Southward Facing') is
1

Siva manifested as a youth surrounded by

elderly disciples and teaching them in
silence. The Guru is the North Pole and
therefore traditionally faces south. Bhagavan
was often equated with Dakshinamurthi.
Due west is the sacred tank and lingam
of Unnamulai, that is to say of Uma, the
Consort of Siva, who came down on earth
to make tapas on Arunachala. The tapas
was guided by the Rishi Gautama whose 1

Ashram is just beside her tank. The myth is'

that Uma once in sport put her hands over
the eyes of Siva, thus closing them, and this
plunged the whole universe into unseason-
able pralaya or dissolution, since all exists
only in His sight. In penance for this she
had to descend and undergo austerities on
Arunachala before again being taken back A stylised lion on the road round Arunachala
as an integral part of Siva. These old myths
are not always easy to interpret. According memoration of this that the beacon is now
to Hindu teaching, a phase of manifestation lit on the mountain peak every year at this
of the universe is succeeded by a phase of date.
dissolution when all is gathered back into In the course of her tapas, Uma had to
undifferentiated uniformity. Uma, the Con- fight and slay the demon Mahishasura, who
sort of Siva (knows also by other names attacked her. This she did in her aspect of
such as Durga, Parvati or Kali according to Durga. This fight with the force of evil is
the role she has to play) signifies the Divine commemorated by Khadga tank and Papa-
Energy or Word. It is this which creates, nasa Lingam beside it, that is by the ' lingam
but also, since all creation contains within that destroys sins \ A figure of Mother Durga
itself the seed of destruction, all growth of standing in victory over the head of the
decay, all birth of death, it is she also who vanquished Mahishasura is to be seen in her
destroys and brings on the pralaya. During temple next to Pavalakunru. This place is
the pralaya the Divine Energy is no longer very popular among those who have boons
manifest, no longer the Consort of Siva, but to be granted. At this Pavalakunru also
undergoing purification for a new cycle of Bhagavan resided for a while as a young
manifestation. man, and there is a Sri Chakra in the Durga
After completing her tapas, it is said that temple which he held in his hands during a
Uma went round Arunachala on the full consecration in the temple.
moon night of the month of Kartikai and
Farther round the hill than Gautamash-
was re-assumed by Siva ; and it is in com-
ram and the tank of Mother Uma is the
1 Not the same as the Buddha Gautama. ancient village of Adiannamalai. Here is a
2964 THE SECRETS OF ARUNACHALA 109

beautiful and sacred old temple. People

walking round the hill often go and worship
there. Here is the temple of Sri Manicka-
vachakar, author of the Tiruvachakam, one ol
the most ecstatic of the Tamil poet-saints.

Coming round to the east side of the hill,

we come to the temple and shrine of a much
more modern Swami, that is isana Desika
Swami who lived about the 18th Century.
He was a saint of great power who is said
to have had ashtama siddhis waiting to do
his bidding. He is said to be very benevolent
and to bestow his grace not only on Hindus
but on Muslims and Westerners also who
pray at his shrine.

The path round Arunachala is very sacred.

As one sees the many varied aspects of the
hill on going round, one finds that the hill
itself is a Sri Chakra, a Sacred Wheel. There A view of Arunachala
is scarcely a day or a night without some
one going round. Some devotees go on a It is said that the pilgrim is accompanied by
fixed day every week, some" every full moon an invisible host of devas and Rishis.
day, some for a regular cycle of forty conse- This outwardly ; inwardly the Mountain
cutive days, some indeed every day. Of Path is the path laid down for us
course, there are particularly auspicious by Bhagavan Sri Ramana Maharshi,
occasions for the pradakshina, the most the path of Self-enquiry, the path
outstanding of these bein§ Sivaratri, the leading to the experience '1 am the
Night of Siva, and Kartikai, the night when Atma, ; I am not the perishable body '. How
the beacon is lighted on top of the hill. Holy is this experience to be come by ? By the
in itself ; the path is made more holy still Grace of the Guru. So the Guru is both the
by all the great saints and Rishis who have way and the Goal. Arunachala is open to all
trodden it, even, by Mother Uma herself, and on whom its Grace has descended and is the
in recent times by Bhagavan Sri Rarnana game as Ramanachala. May Sri Ramana
Maharshi who, as long as health and vigour Arunachala cut the knot of our primal
lasted, often went around, sometimes alone, ignorance and lead us by his path to our
sometimes with a whole body of devotees. final Goal.

B H A G A V A N IN T H E HEART
(From a record k^pt by Ethel Merston)

I was torn as to whether to return to replied in English that destiny decides

Europe to see my friends and relatives after where the body shall go ; I couldn't. But my
nine years of absence or whether to stay on real nature always stays everywhere with
with Bhagavan . . . I could not make up my me wherever I am. " So be in it. Wherever
mind. In the end I put the question verbally you are, remember, Bhagavan is there in
to Bhagavan himself. I sought him out on your heart watching over you."
the hill during his morning walk and he
)\0

@ook Reolews 1

ON H A V I N G NO H E A D : A Contribution to Zen It is not quite clear what he means by ' self-

in the West. By D. E. Harding. (The Bud- investigation' and by 'meditation'. Certainly
dhist Society, 58 Eccleston Square, London, self-enquiry as the Maharshi taught it, is not me-
S.W. 1, Price 4s. 6d.) ditation on any topic. In fact he explained that
the difference between self-enquiry and medita-
Mr. Harding's little book begins by describing
tion is that in meditation there are subject and
an undoubtedly genuine experience of Realiza-
object, whereas in self-enquiry there is only the
tion. The author then proceeds to discuss this
subject.
in the epigrammatical and paradoxical vein be-
Many people do find it helpful at first, and
loved of Western followers of Zen. What is of
often for many years or even permanently, to
practical importance is his statement of what,
observe regular hours of practice but, with the
having had this experience, he considers it ne-
use of self-enquiry, a spontaneous and fairly con-
cessary to do in order to approach nearer to the
tinuous undercurrent to outer awareness is likely
state of mind which culminates in it and to se-
to arise. Then, as Mr. Hardings says, " It is so
cure its repetition and eventual stabilisation. The
natural that from outside it is unobservable and
findings of one who has proceeded far along the
therefore can be enjoyed any time and anywhere."
path and been granted a large measure of suc-
He also adds, " Often it arrives uninvited." This
cess must always interest those who come after,
also accords with the Maharshi's teaching that
even though, as in the present case, he has the
Self-enquiry should be carried on always, not
wisdom and humility to see that his way may
only at fixed times and in set postures. One
not be that of others.
who finds himself in this state without a preli-
In the first place, he warns that hard work and minary period of regular discipline is fortunate.
persistent effort will probably by necessary : " for One who finds the regular discipline helpful, how-*
myself and most others it is necessary to set off ever, should practice it.
prepared for a very long and hard journey, as It often happened that some one questioning
if only the most strenuous efforts could see us the Maharshi would express the fear that a con-
Home." Note the ' as if'. W e may be already stant flow of 'remembering' or 'meditation
That, as the Maharshi sometimes reminded us, would render him unfit for practical life, and he
but since we do not realize: this we have to strive always assured them that it was not so. This
as if there were a long and arduous journey to also Mr. Harding confirms from his own expe-
be made. He speaks of the importance of effort- rience : "This does not mean that one is dan-
lessness but (and here again he might be quot- gerously unconscious of what's going on. Quite
ing the Maharshi) reminds us that effort is need- the reverse: the chances of getting run over are
ed to retain i t : " if effort is needed, it is rather lessened, because one's thoughts are no longer
the effort to hold effortlessness." Again he is in elsewhere."
line with the Maharshi's teaching in warning Despite its cleverness, this is a book of solid,
against renunciation: " withdrawal from ordi- value which many seekers will find helpful.
nary life is no help : in fact it tends to hinder."
H O L Y MOTHER, Being the Life of Sri Sarada
About his actual practice he has this to s a y :
Devi, Wife of Sri Ramakrishna and Helpmate
" A n y h o w it is only of my own experience that
in his Mission. By Swami Nikhilananda.
I am qualified to write. I have already mention-
(Allen and Unwin, 32s.)
ed that my long labour of self-investigation in-
volved no meditation as such. And I still find Several of the disciples of Sri Ramakrishna
(after having given systematic practice a fair initiated disciples after his death, but his fore-
trial) that my best course is to avoid set times most successor, recognized and revered by them
and topics and postures of meditation, and in- all as such, was his wife, Sarada Devi, whom
deed any deliberate spiritual discipline. For me they referred to as the ' Holy Mother'. If she
it is enough to attend to the Void as it is given, was little known publicly it was because her
as often and as long as happens to be convenient."
1 humility was as great as her power and she pre-
ferred to remain inconspicuous. An uneducated
1AU unsigned reviews are by the editor. Bengali woman occupying herself with ordinary
 BOOK REVIEWS
tm Ill

household tasks, she was at the same time a fount by striving to submit their, individual being to
of love and source of power. She had many dis- the Being of God from Whom (so far as beings
ciples. On initiating them she gave a mantra .exist) it springs and to Whom it returns. It is peo-
which varied according to her intuition of their ple such as this who need religious guidance,
needs and also bade them meditate on some and for them this book will seem to be in the
Divine Form. It is interesting to note that this Liberal Protestant tradition of scuttling the ship
Was not always the form of Ramakrishna, though for fear of storms, appeasing the enemy by sur-
it often was. She was also a great advocate of rendering even more than he demands.
work. Apart from the time devoted to meditation, In speaking of Christ, the author does come
the waking hours were to be rilled with useful near to understanding the true nature of man
work. Indeed, she held that idleness was one of when he says that God could act through Christ
the greatest obstacles to mind-control. only because Christ made himself "utterly trans-
Swami Nikhilananda, himself a disciple of hers, parent to h i m " by eliminating all self-will and
writes with understanding and sensitivity. This being "nothing in himself". He immediately
makes it the more remarkable that he should negates this intuition, however, by asserting with
keep up the childish pretence that no spiritual the smug assurance of the Christian monopolist
Master has appeared on earth since Ramakrishna. that this has only happened in the case of Christ.
He even goes out of his way to assert this: How does he know ? One is reminded of Sari-
" Sri Ramakrishna is recognized by his followers putra's enthusiastic outburst that Gautama Buddha
as the Divine Incarnation of modern times, em- was the greatest Master the world had ever seen
bodying in himself the spiritual experience of or ever would see, and Gautama's gently sarcas-
past prophets and the truths of all religions . . . tic reply: " I take it that you have known all
He is the only Incarnation of God who has been the Masters the world has ever seen or ever will
photographed." Is it possible that he has never see ? " Such a claim of unicity is particularly
heard of the Maharshi? Or that he h a s not out of place in a book like this which is attempt-
understood that the Maharshi is Bhagavan ? ing to replace what the author calls the ' m y t h o -
logy ' of divine beings and events by the univer-
sality of intellectual principles.
HONEST TO GOD : By John A. T. Robinson.
(SCM Paperback, 5s.)
MEETINGS W I T H R E M A R K A B L E MEN : By G.
There is a core of truth in Bishop Robinson's Gurdjierf. (Routledge and Kegan Paul, ,30s.)
much discussed book 'Honest to G o d ' . That is Gurdjieffs 'Meetings with Remarkable M e n ' ,
that God is not a being somewhere in the uni-
now re-issued in a revised translation, is in fact
verse or outside it, the question of whose exist-
a rambling but well written autobiography. It
ence can be disputed, but ultimate reality, being
builds up the picture of a resourceful and ver-
itself, what Tillich calls 'the ground of our
satile man completely without scruples in his
being. What he fails to see, however, is that
ways of obtaining money and always prepared to
man also is not a being whose immortality can
hoodwink people and pass under false pretences,
be disputed but being itself temporarily limited
as for instance, when he masquerades as a Mus-
by form but returning ineluctably to its Source.
lim Syed.
" All religious postulate the three fundamentals,
the world, the soul and God, but it is only the What is most important in view of the con-
one Reality that manifests Itself as these three." troversies that have grown up around him is
(Forty Verses on Reality, v. 2) 2 that the book shows no sign at all of spiritual
understanding. He speaks constantly of his inte-
He also imparts a false simplicity into his
rest in the occult and his search for forgotten
argument by failing to see that insofar as a man
secrets in ancient manuscripts and hidden centres,
regards his own individual being as a reality,
but there is nothing spiritual in all that. Truth
just so far a personal God is also a reality for
is hidden only by men's obtuseness and is to
him. This makes the book not only shallow but
be found not in old documents but in the heart.
positively harmful. There are many (correspond-
Typical is his saying that he penetrated to Mecca
ing with all who follow the path of bhakti in
and Medina, masquerading as a Muslim, in his
other religions) who, without being able to con-
search for the essence of Islam and then learnt
ceive of the Oneness of Being, still approach it
that it is preserved not there but in Bukhara.
For one who can understand, it exists, indepen-
2 Collected W°rks of Ramana Maharshi, Rider
dent of time and place, in the shahada : 'There
& Co., London, and Sri Ramanasramam, Tiruvan-
namalai. is no god but God.'
112 THE MOUNTAIN PATH April

He may have acquired psysic or hypnotic All this is rather ridiculous than sinister ; what
powers in the hidden centres he claims to have makes the book really pernicious is the author's
visited-—and indeed, the extraordinary influence avowed belief that Hinduism is satanic: It is
he later exerted makes it seem probable that he a great pity that in an age when the forces
did—but there is nothing spiritual in that. The of unbelief are so powerful one who has belief
Maharshi said: " Truth is simple but people 'should display ^uch fanatical ignorance and
don't want Truth, they want mystery." For malice towards other forms of belief.
'those who want mystery Gurdjieff's book may
prove tantalising with its constant hinting at sec- HUNTING THE GURU IN I N D I A : By Anne-
ret knowledge which, however, he is careful never Marshall (Gollancz, Pp. 205, Price 25s.)
to divulge. For those who seek Truth there is Christ declared that he who seeks will find;
nothing in it. but seeking implies an attitude of humility and
this is just what Miss Marshall lacks. She has
THE ONE W O R K : A Journey towards the Self, not the deliberate hostility and determination not
By Anne Gage. (Vincent Stuart, 21s.) to find that Fr. Rutledge has ; rather she inter-
Miss Gage had a youthful experience which, views her gurus from a pedestal of superior cle-
although not a pre-glimpse of Realization, was verness, with a snigger seldom far removed.
at any rate powerful enough to create in her the Typical is the comment on Swami Purushotta-
urge to be numbered among those who seek and mananda, a venerable recluse living in a cave in
who expound. She travelled to India, where the Himalayas near Rishikesh. In reply to her
she admired the Ajanta paintings ; on to Siam, request for a message he tells h e r : " Know
where she told a Buddhist priest 'that she wanted yourself and be free." She comments : " Proba-
to . hear the ultimate Truth, but quick because bly he felt he had to say something." The impli-
she had not much time ; to Angkor, Bali, Japan. cation is that the message was inane ; actually
She is at her best in the intermediate world of it is the comment that is inane.
traditional art and symbols, about which she The nearest she came to a spirit of reverence
really does write with feeling and understanding. was at Tiruvannamalai, " in view of my dis-
Unfortunately, however, she aspires to make her appointment at Pondicherry, I very nearly left
visit to the sacred mountain Arunachala the cli- the Ramanashram of the Maharshi out of my
max of her. book. There were people who could itinerary. It would have been a pity if I had done
have explained the direct, simple teaching of the so. After an all night train journey, X arrived at
Maharshi to her if, as is evident, she had not Tiruvannamalai just as the sun was clearing the
understood it from reading ; but instead she con- horizon. The stars were fading out of the sky
tacted some mysterious or fictional swami on the and the gopurams of the temple were silhouetted
hill at twilight, in whose name she gives us a against the perfect cone of Arunachala Hill. It
lecture on the difference between the individua- rose three thousand feet out of flat terrain and
lity and the personality, reminiscent of Western being so close it completely dominated the scene.
Hermetism but poles apart from the Maharshi's The summit was at that moment hidden in a
teaching of the One Self. cloud which deepend to a crimson coronet as it
caught the first rays of sunlight. Ten minutes'
THE SEARCH OF A Y O G I : Himalayan Pilgri-
later the display was over and the heat of the
mage. By Dom Denys Rutledge. (Rout-
day began. I had seen the Taj Mahal by moon-
ledge and Kegan Paul, 30s.)
light- and the vast expanse of the snow-clad
Father Rutledge believes that there is no such Himalayas stretching for a hundred miles, but in
thing as a Jivan Mukta or a miracle-working all India I never saw anything to equal this first
yogi. He does not seem to know the difference glimpse of the holy hill, rose-crowned by the
between the two. A t any rate he uses the glory of the morning light. It so dominated m y
terms indiscriminately. He tells us that he had mental horizon that I felt unequal to the task of
a few weeks time to fill in before taking his impartial judgment. To many Arunachala is just
ship back to England, so, despite his disbelief an ordinary and rather uninteresting hill covered
in their existence, he travelled down the Ganges with rough grass and shale, but I always see it
from Almora to Rishikesh looking for samples. through the rosy glow of that cloud on the sum-
He returned triumphantly unsuccessful. As well mit. Arunachala Hill is, according to local myth,
might one make a tour of the churches of Rome the symbol of Spirit incarnate in Matter. The
and end up with the triumphant conclusion : " I Tamils declare that it is the oldest hill in the
saw no miracles worked ; therefore there is no world, the heart of the earth and its centre; Mount
such thing as a Catholic saint," Meru in fact."
1964 BOOK REVIEWS 113

She was impressed too by the Maharshi. She the book: " But supposing it should be true,"
says of devotees she visited : " Their house is will strike a note.
adorned with many pictures of the sage, and I The ashrams which he and his wife visited
was at once struck with their tremendous range were, in this order, those of Swami Sivananda,
of expression. In the later pictures especially, he Ananda Mayi i Ma, Swami Ramdas and the Mahar-
wears, a look of such unbelievable tenderness that shi ; and it should be added that Swami Sivananda
involuntarily I exclaimed, ' What a beautiful face ! ' and Swami Ramdas were still living at the time.
Always it was these late photographs that drew The first chapter is very skillfully written,
me and held m y gaze over and over again. If he bringing in much information about ashrams and
can impress like this from a mere photograph, swamis, paths and doctrines, so mingled with
how much greater must have been the impact of local, colour and descriptions of people and events
the living man." Y e t even with the Maharshi she that it never becomes heavy or tedious. Through,
felt quite competent to offer her own superficial out the chapter he adroitly avoids saying whe-
emendation to his teaching as contained in the ther he is really convinced by the swami.
Forty Verses on Reality.
In the next chapter he is completely captivated
What makes her attitude the less excusable is by Ananda Mayi Ma, the Bengali woman saint.
that (like Koestler, another supercilious sceptic) He mentions the hardship that a Western devo.
she has herself had experience of non-physical, tee faces in following her — no fixed abode, as
supramental awareness, as she explains at the end she moves constantly from one ashram to an-
of the book. other ; no satisfactory provision for Westerners,
as her immediate entourage are orthodox Bran-,
THE M E A N I N G OF L I F E : By S. Subramanya mins; dependence on translators, as she speaks
Iyer. (Published by the author from ' Mysore no Western language—but he considers it all
Lodge ', Madanapalli, A . P., Re. 1.) well worch while for the benefit of her presence.
Sri Subramanya Iyer's little book on the mean- He and his wife were delighted also b y the
ing of life is composed is terse, sutra-like sen- exuberant happiness and the atmosphere of
tences, stating, not arguing. purity and goodness emanating from Swami
Ramdas at Anandashram, and by the strength
The art of living consists in being in tune
and serenity that they felt in Mataji Krishna Bai.
with nature, in tune with the law of life.
But there is not the same personal devotion as to
.. It Starts with self-enquiry : ' W h o am I ?
Ananda Mayi Ma.
Whither do I come ? What is the purpose and
meaning of life ? ' Only the chapter on the Maharshi is disappoint-
It is based on self-knowledge, the principles ing, perhaps because the author was too late to
of dharma and the law of karma. meet the Maharshi personally, perhaps also be-
cause he was less drawn to the path of pure
It will be seen that this is not the ' W h o am
Advaita. There are a few mistakes, as when he
I ? ' taught by the Maharshi, which is a quest
says that the Maharshi put hhakti first, calling it
of the ' I ' that neither comes nor goes and has
'the Mother of Jnana' (and why does he give
no purpose but just'is. Nevertheless there is much
this supposed quotation in Hindi, when the Mahar-
in the author's reflections that readers may find
shi spoke T a m i l ? ) . Actually, the Maharshi did
interesting.
prescribe the path of bhakti, but only as a second
It is regrettable, however, that the first two choice, for those who found Jnana, the path of
items in the book are vitiated by the illusion so Knowledge, too arduous. The principal fault,
common in India that by cutting language up however, is one of atmosphere or emphasis: lack^
into lines beginning with capital letters you can ing the personal touch that lends such charm to
make poetry of it. the other chapters, his style becomes ponderous
and he gives an impression of the Maharshi as a
A S H R A M S , LES Y O G I S E T LES S A G E S : By philosopher sitting on his couch lecturing on pre-
Arnaud Desjardins. (La Palatine, N.F. 12.60) destination. Actually the Maharshi avoided theo-
Arnaud Desjardins prepared a television round- rising as far as possible, always turning the ques-
up of the ashrams and sages of India to-day, and tioner to practical considerations of sadhana; and
his delightfully written book comes as a further his expositions, when he did give any, were
exposition of this. Especially for those who have always lively, often humorous.
remained doubtful as to whether there really is It is unfortunate, but perhaps natural, that one
a path or any Goal to seek, the sentence re- who has visited gurus should feel the urge to
peated almost as a refrain in the early part of claim that they are ' t h e same as the Maharshi'.
114 THE MOUNTAIN PATH April

Swami Ramdas often used to say : " Ram told among the people. In the Appendix are given the
Ramdas to say so and so." (' R a m ' is a name poems themselves in Roman script and their Eng-
of God, and ' Ramdas' means ' slave of God'.) lish rendering.
Some one once, told Bhagavan this and asked him The Introduction sets forth certain conclusions
whether it was true. Waving his hand around, reached by the learned author regarding the
he said: " A s true as all this." That is to say nature of Vedic civilization and poetry. He is
that it is part of the universal Maya. Ultimately convinced that the Vedic poets were not primi-
there is neither Ram nor Ramdas ; there just IS. tive people addressing their prayers to forces of
And that is Bhagavan. nature personified in fear and dread. Vedic ipoetry
is of a high grade. Vedic civilization was an
HOEHLEN, KLOESTER, A S H R A M S . Edited by advanced civilization which had been preceded by
Ursula von Mangoldt. (Otto Wilhelm Barth- a long period of civilized existence. Again, Dr.
Verlag, Weilheim/Oberbayern, West Germany, Raja does not agree with the view that there is
price not stated.) an evolution in the hymns from naturalistic poly-
theism to monotheism and monism. It is wrong,
A similar work has ben published in Germany,
he believes, to regard certain mandalas of the
only in this case it covers a wider ground and is
Hig-Veda as later compositions on the ground
a symposium, the different gurus and ashrams^
being described by different persons. that they contain " e v o l v e d " thoughts. He sees
in the philosophy of the hymns attempts at integ-
The editor herself writes on Sri Aurobindo ration and harmony.
Ashram, Arthur Osborne on the Maharshi and his This book opens up many lines of inquiry into
Ashram and also on the Ashram of Sai Baba at the contents of Vedic lore. This is a publication
Shirdi, K. Ramachandra on Swami Ramdas and which those scholars who are interested in Vedic
Ananda Mayi Ma, Gebhard Frei on Swami Siva- studies cannot afford to ignore.
nanda. Apart from this, Savitri Devi, a German
DR. T. M. P. MAHADEVAN.
lady turned sannyasin, has contributed a chapter
on the Ramakrishna Mission, of which she is a
RIGVEDA M A N D A L A V I I : By H. D. Velankar.
great devotee, and one o n . ' Caves in the Himala-
(Bhavan's Book University, Bombay-7, Pp.
yas ', which she knows personally. Finally there
xxxii and 80 and 288, Price Rs. 20.)
are two chapters on Japanese Zen, one by Ernst
Benz and the other by Takashi Hirata. This is a critical edition of the Seventh Man-
dala of the Rigveda with an introduction, English
POET-PHILOSOPHERS OF THE R I G - V E D A : translation and critical notes. The learned editor,
By Dr. C. Kunhan Raja (Ganesh & Co. Professor Velankar, has to his credit long experi-
(Madras) Ltd., Madras-17. Pp. x x v and 330. ence in teaching and research. He has taught the
Price Rs. 20.) text to several generations of post-graduate stu-
dents and knows what critical aids they require
The late Dr. C. Kunhan Raja was an eminent
for understanding it. Although he has planned to
Sanskrit scholar who chose Vedic literature as his
publish an annotated translation of the entire
special field of research. In the present book, he
Rigveda, he has selected the Seventh Mandala first
gives a lucid account of the philosophies of some
because it " has figured very prominently " among
of the Rig-Vedic poets, adding whatever informa-
the prescribed texts for the M.A. Sanskrit course.
tion could be gathered about their lives and
times. Dirghatmas, Brihaspati, Sunassepa, Yama, The text is printed in Devanagari, and is fol-
Manu and Angiras are the poets discussed in a lowed by an annotated translation which is clear
sequence of six chapters. The reason for select- and faithful. A s appendices are given a select
ing these poets is that they were the founders of glossary of Sanskrit terms, a general index, an
religion and philosophy, and each of them was a index of deities, and an index of metres. In the
type by himself. For example, Yama \was the first scholarly introduction, the editor discusses the
to find the Path, and Manu was the first to insti- contents of the Mandala under certain topics. In
tute religious rituals. A few of the other tea- the section on Vedic Word Deva and Idolatry
1

chers are mentioned in chapter seven. In the Professor Velankar lists what he calls the con-
chapter that follows, the views regarding the for- trasts between the loyalties of the Vedic Aryans
mation of the world are analysed and explained. and their rivals, the non-Aryans. But there is
The final chapter entitled Samvanana (Integra- room for doubt as to whether the terms Aryan • 1

tion) is a commentary on a small poem of four and ' non-Aryan' bear a racial significance.
verses, pleading for the continuance of unity DR. T. M. P. MAHADEVAN.
 BOOK REVIEWS 115

S A N K A R A ' S TEACHINGS IN HIS O W N WORDS: nally at play with his creations and it is the
By Swami Atmananda. goal of man to divest himself of the folds of
ignorance in which he is clothed and emerge into
RAMANUJA'S TEACHINGS IN HIS OWN
the august proximity of the Lord and participate
W O R D S : By M. Yamunacharya.
in the Divine game or Lila consciously. There
M A D H V A ' S TEACHINGS IN HIS O W N W O R D S : is a strong element of theism in this philosophy
By B. N. K. Sharma. and Prof. Yamunacharya is lucid in his exposi-
(All three published by Bhavan's Book Uni- tion, with apposite quotations, of the path of
versity, Chaupathy, Bombay-7, Rs. 2.50 each.) surrender that man is called upon to tread and
of the importance of Grace in the deliverance
The Hindu Religion has been described as the
of the human soul.
sanatana dharma, the eternal Law of life, because
it has known no death, no irresistible decay. The Madhavacharya (13th century), basing his
truth of the Spirit that has actuated it from its philosophy on his own spiritual realisation, pro-
dateless beginnings renews itself constantly in pounded the Doctrine of Dualism. There are,
new and newer forms but always preserves its he said, three real entities: God, Soul and the
innate character. It has been a fundamental Universe, the latter two being dependent on God.
Truth of the Hindu religion that the Divine is in- There can only be one relation between man and
deed One but it has several aspects or statuses God, that of servant and Master. There can be
in manifestation and the human soul can approach no identity between either God and man or God
and realise the Divine in any of them. All are and. world. Dr. Sharma is to be congratulated on
facts of spiritual and intimate experience ; all are the classic quality of his work in which he not
equally true. The three treatises before us are only gives the fundamentals of the Dvaita phi-
a worthy testimony to this spirit of the Indian losophy, but points out the special contribution
tradition. made by the Acharya to the national heritage by
Spearheading the movement of revival of the his commentaries on portions of the Veda, the
ancient Hindu religion after a long period of stag- Upanishads, the epics etc.
nation, Acharya Sankara (8th century A.D.) re- All the three books are weighty. As Sri Diwa-
affirmed the Vedantic Truth of the One Brahman kar observes in his Foreword to the second book,
without a second. The Reality is One, the Trans- " the emphasis which all the three Acharyas have
cendent, the Absolute. The universe is only re- given to Bhakti, the prominence which they gave
latively true, a play of Maya on the Being of to daily discipline and the principle of dedica-
Brahman. The existence of man also has the/ tion of every act to God have enriched truly
same character. In his core, man is none other religious life and made it easier for the common
than Brahman. But he is involved in this play man to tread the Path of God."
of Maya. His ultimate destiny is to realise this M. P. PANDIT.
true nature of his being. The process thereto isi
one of mental understanding, preparation and BHAGAVAD GITA: By C. Rajagopalachari.
inner purification for translating the knowledge (Bhavan's Book University, Bombay-7.
so gained into terms of living, and finally one- Price Rs. 2.50).
pointed absorption in the yoga-sadhana to achieve
liberation and union with the Divine. The Gita represents a great effort at synthesis
Swami Atmananda gives a well phased exposi- of the many lines of philosophy and practice of
tion of Sankara's teachings on the subject, quot- inner life that came to be developed by the Aryan
ing from the original writings of the Acharya in genius in India. It serves as a link between the
profusion. The Shruti, Karma, Upasana, Jnana, Vedic and Upanishadic past and the subsequent
are some of the headings of the sections in the ages of the Darshanas. That is how it occupies
book. a unique position in the scriptures of Hinduism
Some three centuries later rose another Acharya, and has been commented upon by practically all
also a figure of towering spiritual attainments, the leading Acharyas of the land.
who gave expression to another possible reali- The present book is intended to serve as a hand-
sation of the Divine. Brahman is One, he agreed, book for beginners who do not know much about
but it is qualified by two attributes : matter and this text. It gives a rapid idea of the contents e.g.
souls, the world and individual beings (jivas). Soul, Karma, Nature, Meditation, Austerities,
Both the jiva and the world are creations of the Karma-Yoga etc. Select verses are given under
Divine who is conceived as the Lord, Vasudeva, each head with translations and helpful notes.
and are dependent on Him. The Lord is eter- The compilation amply fulfills the intention of the
116 THE MOUNTAIN PATH April

author: it awakens the interest of the reader in it seems to me, which is opened with expecta-
the original and also induces a faith in the higher tion and closed with profit."
life possible for man. M. P. PANDIT-

M. P. PANDIT.
THE P S A L M S FOR THE COMMON READER*
By Mary Ellen Chase. (Michael Joseph, 21s*
IMMORTAL WORDS, A n Anthology: (Bha-
van's Book University, Bombay-7. Price The Book of Psalms is really five books put to-
Rs. 2.50). gether, each one of them probably an anthology,
Miss Chase explains. Writing lovingly of them,
Brought out on the occasion of the Silver Jubi- she describes how the scholars divide them into
lee of the Bhavan which has done such splendid categories such as hymns, thanksgiving, laments,
work in the propagation of the higher values of historical and so on. She also distinguishes bet-
Indian tradition, this volume consists of inspiring ween those meant as choral anthems and those
selections from the writings and utterances of; the that seem to be personal outpourings. Her appre-
seers, sages and wise men of all lands, of all ciative exposition extends to the poetry as well
ages. They are arranged in twenty-four sec- as the religion of them.
tions, e.g. Cuture, Devotion, Faith, Life, Love, In a lengthy supplement she gives a brief ac-
Work etc., and make for very instructive read- count of the long and tangled history of Israel
ing. The publication answers to the requirements so as to show the background from which they
of a good book as laid down by Louisa M. Alcott arose.
(and quoted on page 110) : " T h a t is a good book, SAGITTARIUS.

FIGHTING SLEEPINESS

By D

I was powerfully drawn to Bhagavan. His thinking we go to sleep, but the sort of
teaching, when I read about it, spoke direct ' meditation' Bhagavan teaches involves
to my heart and I felt that this was the only suspending thought while still retaining
way for me. When I came to his Ashram at consciousness. The ego fights against it in
Tiruvannamalai I felt great peace there, not two ways—by introducing thoughts even
an idle, sleeply peace but vital peace with though we decide to stop them or by giving
great beauty. Only one thing distressed me : up consciousness along with them, that is to
that whenever I sat in ' meditation ' as we say by going to sleep as soon as they stop.
call it, enquiring into the Reality of me, as We simply have to persevere and resist
Bhagavan taught, an overpowering wave of both."
sleepiness came upon me. The annoying
thing was that if I gave up meditation and I took this advice and after some time the
started to do something else the sleepiness attacks of sleepiness ceased to trouble me
left me. and I found that it really was possible to
remain awake but undisturbed by thought,
I asked one of the older devotees about it if only for a short time. I am writing this
and he explained that this was just one of now with the idea that it may be of help to
he ego's defences against meditation. What other beginners who suffer from the same
he said was : "Normally when we stop difficulty that I did.
 U7

Gsktam Bulleti
Soon after our last bulletin went to the press Actually the ordinary devotee or visitor is very
we received a visit from the North Indian woman little affected by the Ashram management. FacL
saint Godavari Mata accompanied by a group of lities are provided for his accommodation and me^
her followers. All who came in contact with her ditation, the premises are kept clean and reaso-
felt her kindliness and goodwill. nably quiet, the meals and services are punctual,
JAYANTI, Bhagavan's birth anniversary, fell on the library is available for use ; and really that
December 31, this year. It is always a festive occa- is all that concerns him.
sion. There was a large gathering of devotees, The official publication ceremony of 'The
old and new, representing not only India but Mountain Path' was also held on Jayanti, Three
Australia, England, Germany, France, Holland months after the idea first descended upon its
and Switzerland. The same outpouring of Grace originators the copies were here, ready for dis-
was felt as used to be experienced in former tribution. That may seem ample time, but actually
years. there was a lot to be done — organization, pub-
It was possible to remove the scaffolding for licity, financial support, as well as mobilising a
the occasion and reveal the beautiful new struc- team of writers and obtaining the articles. The
ture of Bhagavan's shrine (samadhi) made by a guest of honour and chief speaker for the occa-
highly skilled group of hereditary stone-carvers sion was Prof. T. M. P. Mahadevan, Head of the
out of stone from Aurunachala. This is a peculiar Philosophy Department of Madras University and
kind of stone which, when polished, goes jet a known devotee of Bhagavan and exponent of
black and as smooth as marble but when un. his teaching. Several other old devotees also
polished is light grey in colour, so that it is spoke.
possible to obtain carving in two colours from A little later an inaugural ceremony was also
the same stone. It will be some years yet be- held in Bombay in the hall of the Bharatiya
fore the hall which is to enclose the shrine is
completed.
On the same date a Board of Trustees for the
management of the Ashram was set up accord-
ing to a scheme previously drawn up by the
Madras Government, consisting of the Ashram
President and four trustees. The Board con-
sists of the following persons:

Sri T. N. Venkataraman—President.
Dr. T. N. Krishnaswami, Medical Practitioner,
Madras.
Mrs. F. Taleyarkhan, Sri Ramanasramam,
Tiruvannamalai.
Sri S. S. V . S. Muthiah Chettiar, Banker,
Tiruvannamalai.
Sri K. Srinivasachariar, Advocate, Tiruvan-
namalai.

The previous managing committee, which was

registered in 1950 under the Societies Registration The Publication ceremony of ' The Mountain Path 3

Act, was dissolved on January 1, 1964. at Bombay, under the auspices of Sri Ramana
However, Ashram affairs will continue to be Jayanthi Celebration Committee. Sri Komi J. H.
run as smoothly and efficiently as before and Taleyarkhan, Minister for Civil Supplies and Hous-
with no change of direction, especially as all but ing, Maharashtra, is seen with the journal in his
one of the new Board of Trustees were also mem- hand, announcing its publication. Sri S. K. Patil
bers of the previous Committee. is in the chair presiding
118 THE MOUNTAIN PATH April

Vidya Bhavan (Bhavan's Book University),

kindly lent for the occasion, by the Sri Ramana
Jayanti Celebration Committee, Bombay, with
Sri Homi Taleyarkhan, Minister for Civil Sup-
plies and Housing, Government of Maharashtra,
presiding. Bombay has always been a stronghold
of Bhagavan's followers and there was consider
rable interest and a wide attendance.

The Ashram has usually managed to publish or

republish some book on the occasion of Jayanti.
This year it republished " Crumbs from his
Table' by Ramananda Swarnagiri. This, as men-
tioned in the book review section, of our previous
issue, was the first book of reminiscences of
Bhagavan ever written but had long been out
of print.

There has been the usual flow of visitors from

India and abroad. Outstanding perhaps among Swami Ramanananda Saraswathi, compiler of
those who have come during this period (apart 'Talks with Sri Ramana Maharshi , about whom
3

from Godavari Mata, already mentioned) were we wrote in our January issue
the concert pianists Jerry Stofsky of New York
and Annie Alt of Switzerland. In the midst of IN MEMORIAM
a world tour of concerts they found time for ten
quiet days at Tiruvannamalai. Annie Alt is an It seems appropriate to mention one or two old
old devotee who had been waiting twenty years devotees who have passed away.
for the opportunity of coming here. It was she
who made the German translation, of ' The W e still occasionally receive enquiries about
Maharshi's Gospel'. Another distinguished visitor YOGI R A M I A H on account of the high praise
was Mr. Robert Linssen, an exponent of Zen bestowed on him by Paul Brunton in ' A Search
Buddhism. He has also written a book on Zen. in Secret India'. He passed away in 1962. He
came of a simple agricultural family in Andhra
ADDITIONAL ACCOMMODATION and had no higher education. He approached
Bhagavan for spiritual guidance in the early
The Ashram intends to build accommodation twenties, before Bhagavan was widely known,
consisting of four single rooms with bathrooms and remained a staunch devotee ever after. He
attached outside the Ashram premises adjacent made considerable use of pranayama (breath
to the guest houses recently built for Smt. Padma- control) which Bhagavan permitted in certain
nabhan and Sri Khanna. This is for the con- cases, although he did not actually prescribe it.
venience of lady visitors, since ladies are not It was for his benefit that Bhagavan translated
allowed to stay in the Ashram premises. It is his Upadesa Saram (' Thirty Verses') and Ulladu
hoped to complete the work this year. Narpadu ('Forty Verses on Reality') into Telugu,
as Yogi Ramiah did not speak Tamil. A man of
RAMANA BHAKTA SABHA generous disposition, he gave freely to religious
causes. He contributed liberally to the Ashram
The bamana Bhakta Sabha of Alwarpet, Madras, in its early days.
has been absolutely regular in its weekly Sun-
day meetings ever since its foundation in 1950. M. V. R A M A S W A M I IYER was a retired engi-
Its Jayanti meeting on December 29, 1963, was neer and a gifted musical composer who first
addressed by Mr. Justice M. Anantanarayanan came to Bhagavan as early as 1909 when Bhaga-
who, elaborating on his preface to Part I of van was still living in Virupaksha Cave. He fol-
Ramana Anubhuti' quoted examples fronvMuru- lowed bhakti-marga, the path of devotion, wor-
ganar and other Tamil poets to show how poetry shipping Bhagavan as God. Some of his songs
stands midway between the ever-fresh wonder of are very popular, especially the one called 'Sara-
childhood and the still, wordless experience of nagathi' (Surrender). He passed away two
Infinity-in-an-instant. years back.
1964 ASHRAM BULLETIN 119

N. S. R A N G A N A D I E R of the Trichinopoly bar,

who passed away a few years ago, was a dili-
gent student of the Bhagavad Gita and its com-
AN APPEAL
mentary by Sri Sankara. His deep advaitic
The Managing Committee jpf SRI R A M A .
understanding drew him to the feet of the Mahar-
N A S R A M A M has^tibW resolved to open a
shi, to whom he surrendered himself. He was of
roll of Donors and Life Members, the con-
great help to the Sarvadhikari in the work of
tribution being Rs. 1,000/- and upwards for
s

Ashram management and also in the founding of

the former and Rs. 100/- and upwards for
the Sundara Mandiram at Tiruchuzhi, the
the latter ( £ 100 & $ 300 and £ 10 & $30).
Maharshi's birthplace, and of the Sri Ramana
Mandiram at Madurai, the town where Ramana Such contributions will be deposited in a.
was living when he attained Realization as a Bank and the interest realised thereon
schoolboy of sixteen. H e managed this ,latter utilised for the upkeep of the Ashram arid
institution until his death. His whole family are for providing facilities for its members and
devoted to Bhagavan, who is for them the Sup- visitors.
reme Lord. :
: *
R A N G A R A O served Bhagavan for more than The Members who so contribute will have
30 years. He was a tireless worker in the the satisfaction of helping the Ashram
Ashram kitchen during the thirties and forties. build up a capital fund and also of 'forward-
He also had knowledge of ayurvedic medicine. ing its activities by enabling it to avail
When he passed away a few months ago the itself of the interest thereon.
Ashram lost a devoted and sincere worker,
The management request you kindly to
SWAMI RAJESWARANANDA passed away enrol yourself as a Donor or Life Member
quite suddenly and unexpectedly at Sri Rama- and alsq to recommend such' of your friends
nasramam on January 31st this year. He had ?to do so as may feel an urge.
been the editor of 'The Call Divine' since its in-
May the Grace of Sri Maharshi be ever
with you and yours.

T. N. V E N K A T A R A M A N ,
President.

Born in Madras, he was early drawn to a reli-

gious life and approached the Ramakrishna Math
and its President, Swami Sharvananda, inspired
by contact with whom he took the name of Sat-
chidananda. Later, however, while travelling in
North India, he was initiated into formal sannyas
by Swami Shivanandaji Maharaj, known widely
as Mahapurusha Maharaj, who was then the Pre-
sident of the Ramakrishna Order, and was given
the sannyas name of Rajeswarananda.
Swami Rajeswarananda
ception twelve years ago. For the past two years, After becoming known as a writer, editor of
although it continued to be published in Bom- periodicals and swami he came to Tiruvannamalai
bay, he had been resident here and edited it from to seek the Grace of Sri Bhagavan, whose de-
here. votee he remained thereafter.

Woo poverty. It is the great matchmaker between you and God.

—BHAKTA MIRA.
 The Mountain Path— Life Subscribers
INDIA: Mrs. Parvati Goenka, Calcutta.
H. W ; L. Poonja, Chikmagalur.
V . Subramanian, Durgapur. Smt. Anjali Ishwarlal Shah, Bombay,
B. S. Rangana'tham, Nellore.
Dr. T. N. Krishnaswami, Madras. CANADA:

Miss Ethel G. Merston, Sri Ramananagar. Miss Noella Clavel, Sask.

K. K. Nambiar, Bombay.
CORSICA:
Dwarakanatha Reddy, Chittoor.
Mrs. Francoise Moeyaert Lamote.
A . S. K. R. Trust, Madras.
Satyanarayan Tandon, Kanpur.
FRANCE:
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Henri Hartung, Paris.
M. M. Varma, Jaipur.
S. S. V . S. Muthiah Chettiar, Tiruvannamalai. HONG KONG:
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Ashok Pal Singh, Bombay. Mrs. Terence Gray, Monte Carlo.

Rani Padmawati Devi, Bhopal.
SOUTH AMERICA:
Miss Mahalakshmi, Madras.
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V . Seshadri, Calcutta. Renata Gradenwitz, Buenos Aires, Argentina.

Lieut. D. Subbanna, Bangalore.
SWITZERLAND :
Dr. M. Satyasunder Rao & Sons, Pu'ttur.
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Bhupen Champaklal, Bombay. UNITED K I N G D O M :

Dr. S. Nath, Varanasi.
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P. Venkateswara Rao, Vizianagaram.
Maj. I. J. Taneja. WEST GERMANY:

Umesh Dutt, Jullundur. Miss Gertrude Fugert, Munich.

K. R. K. Murty, Hyderabad. Dr. Friedrich W . Funke, Seelscheld.

Gopi J. Thadhani, Madras. Trudel Elsaesser, Waldhof.

Sadananda Mukherjee, Calcutta. Dr. P. J. Saher, Muns'ter.
Janaki Matha, Thanjavur. Miss Helga Knutzen, Pfronten.
 Sri Ramanasramam—Life Members
INDIA: K. S. Sanyasi Raju, Vizianagaram.
H. C. Khanna, Kanpur. C. Venkata Reddy, Nellore.
D. Subbanna, Bangalore. K. K..Nambiar, Bombay.
K. S. N. Rao, New Delhi. Kaikhushroo Nusserwanji Panday, Bombay.
M. Sadasiva Setty, Chikmagalur. Mrs. Frenzy K. Panday, Bombay.
A. R, Narayana Rao, Madras. Miss Meheroo F. Screwvala, Bombay.
V . Venkatakrishniah, Nellore. Dr. O. Ramachandriah, Waltair.
C. Padmanabha Rao, Tirupathi. M. Subbarayudu, Cuddapah.
G. Sesha Reddy, Nellore. Mr. & Mrs. Navin Khanna, New Delhi.
Y . Ramakrishna Prasad, Madras. K. Sippy, Coimbatore.
Narendra C. Amin, Mangalore. Mukund M. Thakore, Ahmedabad.
A . R. Natarajan, Bangalore. Rajeev Goenka, Calcutta.
Vegi Venkateswara Rao, Visakapatnam. Menakuru Sundararama Reddy, Vidavalur.
G. V. Subbaramayya, Gunvantrai Ranchmodi Desai,
Nidubrolu. Bombay.
DONORS
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Madras. G. Santhanam Iyengar,
Orathanad.
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L. P. Koppikar,
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Sri Ramanasramam.
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S. Krishnamurthi, Neyveli. Leonard 0 Bowen, Sydney.
T. R. G. Krishnan, Bangalore.
1

FRANCE:
Mr. & Mrs. Suresh Chandra Khanna, Kanpur.
Hazel Stafford, Neuilly]
S. S. Narayan, Tiruvannamalai.
Fredrick Stafford, Neuilly.
S. K. Srinivasan, Madurai.
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Madan Mohan Varma, Jaipur. Renata Gradenwitz, Bueonos Aires, Argentina.

Parekh Navnit Bansidhar, Bombay. WEST G E R M A N Y :

A . P. Venkatesan, Tindivanam. Frau Dorothea Graefin von Matuschka, Berlin.
 £ettete to the E^bitoh.
Having read your books, I am sure that your ed by two of the shorter ones, that called 'Is
journal will be a great success. The title itself Sufism Islamic ? ' by Abdullah Qu tbuddin and
is most inspiring, and so are the contents of the 'A Visit to Anandashram' by Unnamulai. Dr.
first issue. Krishnaswami's Outside the Scriptures' seems
1

With m y best wishes for the success of your to me to be a truly remarkable intellectual
journal. achievement; bringing the outlook of Ch'an Bud-
LAMA ANAGARIKA GOVINDA, dhism into harmony with that of Vedanta, by
Dinapani, Almora Dist. means of Maharshi's words, with extraordinary
success If you can maintain this standard
the circulation can hardly fail to increase rapid-
I offer my congratulations on the m a g a z i n e - ly, and it will be recognized as the best quar-
may it fufil its mission of being a help to all terly in English dealing with the esoteric aspects
those who — East or West — seek some real tea- of religion.
chings of the path that lies beyond all the con.
A real triumph is the English itself; to any-
ventional creeds... Long may it flourish.
one used to suffering from the anglo-oriental
SRI KRISHNA PREM, language of, I think, all other such publications,
Mir'tola, Almora Dist. i.e. from English as she is written in the East,
* * * « its impeccable style is like balm to the suffering
palate.
1
The Mountain Path 3
is a very good beginning
towards the radiation of Bhagavan's Atmic rays TERENCE GRAY,

through the word. The get-up is excellent and Monte Carlo.

the substance valuable. Let it be a legacy of * * * ,.. $
spiritual treasure bequeathed to pilgrims of eter-
The article ' Outside the Scriptures' by Dr. T . N .
nity.
Krishnaswami was interesting at the first reading,
YOGI SHUDDANANDA BHARATI,
whereas on the second reading, after a month, it
Madras.
Was lovely. I feel like expressing my apprecia-
* * * * tion to T. N. Khishnaswami direct, but for an
May we send you our congratulations and gra- inner warning that it would be rank impertinence
titude for the production of such a fine publi- on my part to do so.
cation. It will enable us to feel more deeply K. G. RATHNAM,
in our hearts the ever living presence of our be- Bombay.
loved Master and it will throw new vistas and
Not at all. A writer always likes to know
light on the Path of Truth and PfMce which he
that his work is appreciated.—EDITOR.
has traced for modern times.
INSTITUT UNIVERSEL SOUFI, s * * * # '

Suresnes, France.
I congratulate you on a very good publication.
* * * * I thought your own articles, especially the edito-
I think you have made a good job of e
The rial, very good indeed; and the article about Moral
Mountain Path .
3
It is full of variety and inte- Rearmament most illuminating.
rest. I liked your own article on Religion and MARIE B . BYLES,
Art especially. It is very much how I look at it. Cheltenham, Australia.
DOM BESE GRIEFITHS, O.S.B., * * * *
Kurizmala Ashram, Kerala,
Reading Wei W u Wei's article in the first issue
* * * *
of ' The Mountain Path , 3
I feel strongly that he
Among so many quite excellent articles I have can explain Sri Bhagavan's significant preaching
to give your own on * The Relations between Re- through 'silence' in his cryptic style better than
ligion and A r t ' the priority, but I was enchant- most people in long articles.
1964 LETTERS TO THE EDITOR 123

I hope we shall have more contributions from Assuming, as Sagittarius apparently does, that
him. Christ was a private individual expressing his
' SEIN personal opinions and uninvested with any divine
Tiruvannamalai. authority, his teachings and actions w)ere cer*
tainly arrogant. To the Jews they were more
* * * * than arrogant and therefore they crucified him.
For though it may be permissible in the Hindu
I have just read in ' The Mountain Path ' Un- tradition for a man to equate himself with God,
namulai's article about Anandashram. It culmi- to the strictly monotheistic Jew it could be no
nates at the very end in the inexpressible ex- less than blasphemy.
perience that Papa and Ram-Nam are one. This
experience of hers is mine also. The Being who
But for Christians he is the Son of God and
was manifesting Itself through that vehicle call-
for Muslims a Prophet of God. He was acting
ed Papa is directly experienced within oneself as
and teaching not of himself but simply as the
oneself by taking the Name. It is true to say
agent and mouthpiece of the One who had sent
that Papa or Ram and his Name are One. But
him. Christ himself frequently insists on this
we cannot comment on this most subtle aware-
point in the Gospels. Similarly we find the more
ness of the Oneness uniting our heart with all
' arrogant' of the earlier Hebrew prophets com-
hearts or we should abscure this bright sky with
plaining bitterly of the dangerous and trouble-
dark clouds of concepts which mean division. It
some office that had been thrust upon them. They
is a knowledge direct from heart to heart. I am
had been entrusted with a message and had to
very happy that Unnamulai hinted at it in what
' get it across' to a generation many of whom had
she wrote.
more than a little dust in their eyes. In the con-
H. M., Anandashram, text the complaint of arrogance is surely out of
place.
* * * *
" SCORPIO " ,
I loved the leader in the first issue of * The Nagore,
Mountain Path' and the poem ' The F e w ' that
* * # *
followed it. I had to read the poem aloud, it was
so beautiful. I liked the two poems in the article I am amused by Miss Freeman's amusement,
on The Relations between Religion and A r t ' too,
1
I agree with Mr. Aitken that it would have been
but not as much as ' The F e w ' . You were really better to lengthen my article so as to link Christ
inspired when you wrote that. up with the aggressive tradition of the Jewish
But I hope you won't take anything more from Prophets and Buddha with aloof tradition of the
Sagittarius. An Aggressive Teacher' is such
1
Hindu Rishis. I would like to remind ' Scorpio'
nonsense that it just made me laugh. I couldn't that I do not speak of Christ's manner as arro- 1

even take it seriously enough to criticize it. gant ', a term which implies moral reprobation,
VALERIE FREEMAN,
but as ' aggressive', which it undoubtedly was.
An aggressive manner may be demanded by cir-
Melbourne, Australia,
cumstances, an arrogant manner never. I would
# * * * also remind him that I distinguished between the
1
vertical' and horizontal' aspects of a divine
1

Each reader will have, his preference, but I was message, that is between the message itself and
particularly impressed by the refreshing view- the mode of delivery. The former is universal
point and vigorous style of ' An Aggressive Tea- and divine, the latter specific and individual.
cher '. Only I could have wished that Sagitta-
rius had lengthened it by pointing out that Christ " SAGITTARIUS . " .

was in the aggressive tradition of the Hebrew * * * *

Prophets, all of whom had denounced the vices
of the people and the sins of their rulers, whereas I wish some pages could be set apart in ' The
Buddha was in the aloof tradition of the Hindu Mountain Path' in which devotees could describe
Rishis who retired to the forest and waited for their spiritual experiences and narrate incidents
disciples to come to them. when Bhagavan's Grace has brought them solace
W. Mc. K. AITKEN,
or conferred some benefits on them.
Kausani, U. P, G. R. TRIVEDI,

* * * * Rajahmundry
124 THE MOUNTAIN PATH April
Any such accounts will be welcomed by the second world war. She did not then know that
editor and carefully considered for publication jit was Bhagavan. One Englishman who came here
either as items in the magazine or as letters to $old us that he was the owner of an antigue
the editor.—EDITOR. shop. One day a lady came in as a customer and
* * * * as she opened her bag a picture of Bhagavan fell
out. He fetched a chair and made her sit down
Ramana Maharshi's books are certainly wonder- and tell him about it, and from that day, his
ful. They agree in entirety with Ch'an and intuition told him that Bhagavan was his Guru.
Zen Masters, who speak or point at the pure and
clean Self-nature. Certainly Bhagavan said that the outer Guru
tserves only to awaken the inner Guru in the
Sri Ramana said again and again that the bpdy
heart and ceases to be necessary when that has
is the main obstruction to the realisation of the
been done; but it may take some time to do
Self, that man identifies his real self with the
that, and until it has been done the impact of
mind and body and that that is the maini thing to
grace from the outer Guru can be terrifically
go beyond. In other words the real self is not
powerful. As long as, for instance, a man's wife
the physical mind-body as everyone supposes.
or child or parents are real to him, the outer Guru
The Buddha would say that body and mind just
is even more so. And as long as an evil contact
don't exist in the Self-nature.
can harm him, so long can a blessed contact help
M y question is why do you have so many pic-
him.
tures of Sri Ramana in all of this books and even
on your letterhead ? It would seem to me that The question is not whether a Sage knows his
this would be very misleading to devotees. bodiless existence, but whether you do. Until
you do, other bodies influence you, and the more
It looks like you are trying to eternalize the
blessed that influence is the better it will be for
physical body rather than the pure spirit or as you.—EDITOR.
Sri Ramana would say Pure Consciousness.
* * * *
Please don't for a minute think that I am being Ever since I first read about the late Sri Ramana,
critical or disrespectful, it is that it seems so in- I have been a great admirer of Him and His tea-
congruous to see a physical body photographed chings. He is exactly the kind^of master I would
so often when Sri Ramana!s chief message was have liked to have known and followed.
" y o u are not the body."
What I would like to know is whether there
It would seem to misdirect \ devotees back to the
exist here in the West, either in Canada or the
body as against the Self or Pure Consciousness
U.S., any fellowships, societies etc. devoted to the
that seems to me to have been Sri Ramana's
study and application of his teachings. I do know
chief message.
of some other spiritual societies here but they
Sri Ramana said " a sage knows his bodiless have been founded by Yogis and Swamis of a
existence just as an ordinary man knows his bodily different type than Sri Ramana. They follow
existence." mostly the Bhaktiapproach and I am more of
J. G. the Jnanatype.
Alabama.
If no fellowships exist here, how would it be
It is true that you are not the body; but so possible to come into contact with other people
long as you feel that you are you also feel that in the West who share my admiration for Sri
there are other bodies and you are influenced by Ramana ?
them in various ways and to varying extent.
I hope that you will be able to help me, a little
The most powerful of all these influences is that
bit on the road to Self-realization. It becomes
of the Guru. It may happen that, just as an
very lonesome at times when one's interests are
ordinary person's way of living and thinking
so very different from those of one's neighbours.
shows in his face, so the grace and wisdom and
J. WISPELWEY,
power and beauty of a Guru do. This was so
Kinistino, Saskatchewan, Canada,
with Bhagavan. Many people were moved to the
heart by just seeing him. Some people have been The way to Realization is always a lonely road,
so powerfully moved by seeing a picture of him It is a turning away from outer fellowship to the
as to lose consciousness. One German devotee Self in the heart. In particular, the path shown
was awe-struck and taken immediately inward, by Sri Ramana is less dependent on groups and
when she saw a photo of Sri Bhagavan in a hut fellowship than most others, since it is a direct
in the middle of a forest in Germany, after the inward seeking free from outer activity.
1964 LETTERS TO THE EDITOR 125

Perhaps you will best be able to maintain com- of your life owing to your inherent weakness and
munication with others on the path through this faults." Please advise me what to do about this.
quarterly, and especially through the 'letters to K. K. GHOSH,
the editor ' column.—EDITOR. Calcutta.

# * * * The term 'satori' is used with different con*

tent according to the understanding of the writer,
For the last two years I have been searching but in its true and highest meaning it is a pre*
for the Self. I attain stillness within three or glimpse of the Supreme State, as I said. There
four minutes but the voice of the ' I ' is not yet is nothing cloudy about that — it is just what it
found. Kindly help me and instruct m e how to is.
proceed further.
There is also nothing forced in Wei Wu Wei's
VASU BHATIA,
showing a similarity between Zen and Bhaga-
Lucknow, van's teaching. After all, the Goal is the same
by whatever road you approach it; the ultimate
Never mind about the voice of the ' I \ There
'experience is the same through whatever religion
are not two selves in you, for one to hear the
you try to indicate it.
other. There is only one Self, and that is pure
stillness, which is the same as pure consciousness So far as I remember, ' Ch'an and Zen Teach*
or pure being. Try to hold on to that. Or ing' by Charles Luk (Rider) and ' The Practice
rather, since ' holding 9
is an individual act, try of Zen' by Chang Chen-chi (Rider) both remark
just to let it be without interfering, without stop, on the use of ' Who am I ?' as a goan. I have
ping it by thinking.—EDITOR. also come across instances of it personally.

* * * * There have been saints in all religions who

have carried on a normal life in the world. In
Satori seems to be a lower degree in compari,
India King Janaka is the classical example. It
son with the highest state of realization or sama*
is not your work that binds you but your false
dhi. A m I correct ? To describe satori as a pre*
idea that it is ypu who are doing it—as if the
glimpse of the supreme state, as written by you,
Brutus in Shakespeare's play were to forget that
is rather cloudy.
it is a play and think that he was really the enemy
Wei W u Wei's writing on Zen with reference of the stage Caesar. If he did he would have
to Bhagavan's teaching and attempting to bring the ' I-am-the-doer' illusion and would be shut
out a similarity is rather forced. I have not yet up in a mad-house. And he would not act hi®
found any Zen book prescribing ' Who am I ? 1
part any more efficiently; rather less so, because
txs a koan except in Wei W u Wei's own writings. his ego-illusion would break through. In the same
Have you, heard it from any Zen or Ch'an Masters way efficient action in your allotted role in life
or met any such ? is not at all dependent on the false idea that you
are the limited individual who acts. As to your
It is natural for a; Realized Man to advise others
example of a murderer claiming impunity on
to remain in samsara while following the quest,
the plea that he is not the doer, why doesi he com-
but is there any one who has realized his Self
mit the murder ? Necessary and harmonious
while simultaneously carrying on with all the res-
actions can be performed without the intrusion of
ponsibilities of samsara ?
the ego, without any egoistic motive; but if a
Doesn't the sense of 1
non-doership' obstruct murderer has some ego-based motive or believes
the whole-hearted attention of the actor to his himself to be judging and deciding that the mur-
actions ? How can he work efficiently unless he der should be committed he also believes him-
considers himself the doer ? On the other hand, self to be the doer.
can't a murderer defend himself on the plea that
Can you imagine somebody who is full of
he is not the doer ?
vasanas or latent tendencies attaining Realization ?
Latent tendencies, pure and impure, come out Of course not. Therefore it follows that in the
in me when I sit in meditation- and impede my -course of practice they must be squeezed out. It
concentration or holding to one thought. What is a good thing to see them; it enables you to
is still worse, they: bring a sense of despair and recognize them and determine not to be influenc-
helplessness arid undermine my faith. My mind ed by them any more. In that way they are
tells m e : " What is the use of doing all this ? gradually cast out; but it often takes time and
You won't be able to reach the goal till the end requires great perseverance.
126 THE MOUNTAIN PATH April

One should never give way to despondency. It edition as saying: " One day some years ago I
is one of the worst obstacles to progress and has lay down but I was not in samadhi." How are
be fought. Religiously it is represented as a the above statements reconciled ?
siiu a temptation of the devil; metaphysically it
T. R. Nicoix,
is an error. The whole purpose of the practice
London.
is to realize that you are not the individual self;
so as long as you believe that you are and that Bhagavan was in a permanent state of samadhi
this individual self is weak and sinful, how can with simultaneous awareness of the outer world,
you realize that you are not ?—EDITOR. that is to say ' sahaja samadhi \ Sometimes, how-
ever, he sank into samadhi withbut this outer
* * * *
lawareness and then we used to say, "He is in
You stated in your books about Ramana pamadhi .99
He also sometimes used} the expression
Maharshi that he attained sahaja samadhi in his in this way. In the sentence you quote he meant
17th year. Yet in his biography B. V. Nara- merely: I was not unaware of what was
ce

simhaswami quotes Bhagavan on p. 94 of the 5th happening."—EDITOR.

Published by Sri T. N . Venkataraman, President, Sri Ramanasramam, Tiruvannamalai, S. India, and

printed by Sri T. K. Venkatesan at the Jupiter Press Private Ltd., 109-C, Mount Road, Madras-18.
Managing Editor: V. G A N E S A N , M.A. Price : Rs. 1 . 5 0 ; 3 s h ; $ 0 . 4 5 .

SECOND IMPRESSION