A N ASRAM AM, T I R U V A N N A M A L A I

" Even when the thieves

of the five senses break in
upon m e , art T h o u not still
in my heart, Oh Aruna- (A QUARTERLY)
chala! "
— The Marital Garland of " Arunachala ! Thou dost root out the ego of those who
Letters, verse 1 1 .
meditate on Thee in the heart, Oh Arunachala ! "
—The Marital Garland of Letters, verse 1.

Publisher :
Vol. I l l J U L Y 1966 No. 3
T. N. Venkataraman,
Sri Ramanasramam,
Tiruvannamalai.
C O N T E N T S

Page
EDITORIAL :

Reincarnation 223
Bhagavan o n Reincarnation . . 226
Editor :
The Dream-Self ( P o e m ) — A. Rao 227
Arthur Osborne, Lines from " A Testament " — Arthur Osborne 228
Sri Ramanasramam, The Hindu Doctrine of Karma and
Tiruvannamalai. Reincarnation
— Prof. M. K. Venkatarama Iyer . . 230
Devayana and Pitriyana — Bhagavan Das . . 234
Bhagavan's Teaching o n A h a m Vritti
— N. R. Rajagopalaiyer .. 236
The Questions of Nachiketa
Managing Editor : — Madguni Shambu Bhat ... 237
V. Ganesan, Sri Ramana Maharshi and the
Sri Ramanasramam, Indian Philosophic Tradition
— His Highness Sri Jay a Chamaraja
Tiruvannamalai.
Wadiyar Bahadur, Maharaja of
Mysore .. 238
Outer Change and Inner Poise
— Irmgard George Schultz . . 242
Narayana G u r u ^ — J o h n Spiers . . 243
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— Bodhichitta . .. 258
A n Incarnate A b b o t Explains .. 260
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— Prof. K. Swaminathan .. 262
A n Introduction to Japji
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 CONTENTS— {Contd.)
Page
3% f o u n t a i n f ntk
ARROWS. FROM A CHRISTIAN B O W - X I ;
(A QUARTERLY)
A Christian view of Reincarnation
— Sagittarius . . 265
Traces of Reincarnation in the West
— H. Sabastian Gubbins . . 267
The H e r o of Mythology — Sir George Trevelyan 270
Renewed Opportunity — Cornelia Bagarotti . . 274
Strange Case of the Pollock Twins The aim of this journal is to set
— Kenneth Brass .. 275 forth the traditional wisdom of all
F r o m the Ganges to the A m a z o n — Jean Butler 276
H o w I Came to the Maharshi — K. K. Nambiar 277 religions and all ages, especially
H o w the Maharshi Came to M e as testified to by their saints and
— MUDr. Robert Fuchsberger 280
mystics, and to clarify the paths
Some Reminiscences — Kunju Swami .. 282
True-Seeing — Wei Wu Wei .. 283 available to seekers in the condi-
The Bhagavad G i t a — Prof. G. V. Kulkarni tions of our modern world.
and Arthur Osborne . . 284

•
B o o k Reviews . . 287
Ashram Bulletin . 2 9 3
Introducing . . . . . 299
Letters to the Editor . . 301
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The Mountain Path, Sri Ramanas-

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 ( Q U A R T E R L Y )

Editor: ARTHUR OSBORNE

VOL III JULY, 1966 No. 3

REINCARNATION

(EDITORIAL)

It is possible to discuss rebirth only f r o m ment. T h e r e f o r e he starts to w o r r y w h a t

the point of v i e w of ignorance, because f r o m w i l l happen to this hypothetical individual
the point of v i e w of k n o w l e d g e there is n o w h e n , at death, the p s y c h o - s o m a t i c i n s t r u -
one to be reborn. Therefore Bhagavan ment dissolves. W i l l it continue to exist
w o u l d generally brush the question aside without a b o d y ? Or w i l l it get an ethereal
w h e n asked about it. He w o u l d m a k e some, in place of a physical b o d y ? Or w i l l it t a k e
such reply as : " First find out w h e t h e r y o u f o r m as a n e w c o m p l e x in a n e w physical
are born n o w b e f o r e asking w h e t h e r y o u b o d y ? It is no use asking the Jnani, the
w i l l be r e b o r n . " Or : " W h y w o r r y w h a t y o u ' Enlightened ', since he k n o w s that these
w i l l b e after death b e f o r e y o u k n o w w h a t are unreal questions inasmuch as the h y p d -
y o u are n o w ? " 1
thetical individual about w h o m they are
asked never really existed.
T h e one thing that a man is absolutely
certain about is his o w n existence. He m a y
This unreality of the hypothetical i n d i v i -
c o m e to believe that the w o r l d outside h i m
dual is the basic doctrine of anatta, n o - e g o ,
is real or unreal, I.Niat he is sitting at a solid
w h i c h forms the v e r y starting point of
table, as his senses tell him, or at a cluster
Buddhism. Its final realization is the c u l m i -
of whirling electrons, as the nuclear
nation of all religion. A religion like
scientists tell him, that there is or is not a
Christianity, w h i c h does not say outright
G o d , that other p e o p l e really exist or that
that the ego does not exist and never has,
they are imagined b y him, like the equally
comes round to the same point b y insisting
r e a l - s e e m i n g p e o p l e he saw in last night's
that it must be sacrified. He w h o gives u p
d r e a m ; b u t w h a t he k n o w s f r o m personal,
7

his life (the hypothetical e g o ) for Christ's

first-hand experience is his o w n existence.
sake shall find it ( t h e true, universal life of
H o w e v e r , f r o m this certainty he m a k e s a
w h o l l y unwarranted deduction : that he, is a 1 See the section on reincarnation in Ch. 1 of
limited individual being, identical w i t h or ' The Teachings of Ramana Maharshi in his own
Words Rider & Co., London, and Sri Ramanas-
located in a particular p s y c h o - s o m a t i c instru- ramam, Tiruvannamalai,
224 THE MOUNTAIN PATH July

the Spirit) ; whereas he who clings to it carnation, the question exists, as I have
shall lose it. already said, only f r o m the ' point of v i e w
of i g n o r a n c e \ That does not, h o w e v e r ,
But to give it up is the hardest thing to amply that it is completely invalid, inasmuch
do, even though o n e m a y b e convinced t h e o - as posthumous states of being, although no
retically of its unreality. A m a n clings so m o r e real than this life, are also no less
tenaciously to the false hypothesis of i n d i - real. It is best to w a k e up f r o m the w h o l e
vidual being that the religions have to lead series of dreams, but for those w h o are u n -
him b y all manner of devious w a y s to able to do so it is possible to describe their
w e a k e n it, attack it, cut a w a y its roots of sequence. Nor is doing this a m e r e concession
desire, c u r b its exuberant g r o w t h of i n d u l - to curiosity. It has a positive value w i t h i n
gence. W a y s of indulging it are called vices its limited range of reality, since the d r e a m -
and banned ; w a y s of curbing it are called sequence, as long as it lasts, is shaped b y the
virtues and extolled. Indeed, the one thing l a w of cause, and effect, that is of karma,
on w h i c h all religions agree is the need to and it is salutory for people to understand
discipline or d e n y it ; and it m a y b e that that what they d<9 in this life shapes w h a t
the c o m m o n feature in all w h o renounce they will be and undergo later.
religion is its indulgence or^ to use the
fashionable t e r m of t o - d a y , its ' e x p r e s s i o n ' . It is generally agreed in the various r e l i -
gions that those*who* h a v e failed to awaken
This preoccupation with the hypothetical to Reality pass pn f r o m this life to a subtle
individual has even invaded religion, taking state in w h i c h they reap the harvest of g o o d
the f o r m of w o n d e r i n g w h a t will happen to or ill that they have sown. The impressions
it after death. Indeed, for m a n y people r e l i - preserved in what the psychologists w o u l d
gion has c o m e to m e a n m a i n l y beliefs and call ' the s u b c o n s c i o u s ' arise to f o r m the
opinions as to w h a t happens after death. environment and substance of a n e w w o r l d ,
Really this is an insignificant part of r e l i - just as they m a y during a dream. This is
gion, as m a y b e seen f r o m the fact that t w o what is called heaven and hell.
of the w o r l d ' s great religions, Judaeism and
Hindu teachers add, h o w e v e r , that this is
the original Taoism, said nothing at all about
not the end. H o w can it b e ? H o w could an
it. T h e m o d e r n exaggeration of its i m p o r t -
i n d i v i d u a l state of reaping the harvest of a
ance is a s y m p t o m of dangerous spiritual
phenomenal life b e frozen into perpetuity ?
passivity, since b y it religion c o m e s to mean
After having thus e n j o y e d or suffered what
' what will happen to m e ' instead of ' what
has been accumulated, the person is b o r n
I h a v e to a c h i e v e ' . A s o n e of our c o n t r i b u -
again, into a n e w life starting at the level to
tors aptly r e m a r k e d : " Nothing happens
w h i c h he had risen or fallen in his previous
that is not earned. A n d w h a t is earned can
one ; and in this n e w life again a harvest
b e earned as w e l l before death as a f t e r . " 2

w i l l b e sown and w i l l later have to be

The act of dying will not of itself destroy reaped.
the ego-illusion. It is not the b o d y that is the- The question of time, of h o w long t h e
obstacle to Nirvana or Realization, w h i c h - subtle state b e t w e e n a death and a n e w birth
e v e r one m a y call it, but only the I - a m - t h e - lasts, does not necessarily Wise, since time
b o d y idea. That is w h y Bhagavan could is only a condition of this physical life. Even
affirm that there is no difference b e t w e e n during this life it is possible during ecstasy
realization in the b o d y and realization after or samadhi to experience timelessness. M o r e -
the death of the b o d y . If the ego-illusion over, dreams can skip about regardless of
remains till the end of life, death w i l l not time. A dream m a y show the conditions of
destroy it ; on the other hand, if it is already life of last w e e k or of next w e e k and
liquidated death w i l l not r e v i v e it. another of ten years ago or twenty. T h e r e is

Since it is only the hypothetical i n d i v i - 2 ' Paradise and Nirvana ' by A, Qutbuddin m
dual or illusory ego that can undergo r e i n - the issue of July 1965, '
 REINCARNATION 225

no necessary time sequence b e t w e e n them. f r o m one general pattern to another a c c o r d -

Similarly the duration of a subtle state ing to a scheme of development.
b e t w e e n a death and a birth w o u l d b e quite
independent of the physical time-scale. A n d Indeed, there is a t w o f o l d pattern of m a n i -
on its termination the next birth, like a festation. The p u r e being w h i c h in essence,
person's next dream in this life, might take y o u are is manifested horizontally and v e r t i -
place at any point in the time-scale. T h e r e c a l l y through space and time : horizontally
m a y b e cases w h e r e , o w i n g to some c o n t i n - it takes f o r m as all the other beings of y o u r
gency, rebirth w i l l closely f o l l o w death b y present w o r l d , vertically as all the past and
w o r l d l y time, but it m a y b e possible for a future incarnations of y o u r present person.
man's next birth to b e situated at any time, Y o u stand at the intersection of the t w o
earlier or later, just as his next dream can patterns. : >

b e concerned w i t h any period of his life. A

m a n w h o dies in England t o - d a y m a y b e But w h e n a man has realized his identity
reborn in R o m e at the time of Caesar. But with the Being w h i c h is manifested in this
what is definite is that he w i l l b e born in the entire panorama and w h i c h r e - a b s o r b s it,
conditions w h i c h his living has m a d e a p p r o - when, e v e n in this lifetime, h e has ceased t o
priate for him. That is to say that it is consider the b o d y h e wears ' his ' or to suffer
definite so long as the d r e a m sequence c o n - its destiny, it is similarly impossible for h i m
tinues and the l a w .of karma applies. to consider any other b o d y or lifetime * his '
in any other generation or w o r l d - a p p e a r -
It is generally said that there is no m o r e ance. I say ' other ' rather than f u t u r e f o r
4

rebirth for him w h o has a w a k e n e d out of the the w o r d ' f u t u r e ' w o u l d r e - i n t r o d u c e the
dream of individual being into the Reality idea of temporal succession and causation,
of universal Being ; but it is n e v e r satisfac- w h i c h he has transcended. So far as he can
tory to believe something just because it is b e said to b e e m b o d i e d it is b y the. entire
generally said. That leads to arguments universe, since he is identical with the One
about doctrine. It is better to understand Self w h i c h this shows forth.
w h y it is said.
He m a y l o o k at other appearances of the
In the vast tapestry of manifestation the thread in the w o r l d tapestry w h i c h his b o d y
entire universe issues forth into f o r m . A l t e r - is and say ' I ' ; he m a y say that it has b e e n
nately it is r e - a b s o r b e d into formlessness. or w i l l b e or has p e r f o r m e d some function or
Each individual life can b e likened to a will do so, but all this is f r o m the point of
thread in the tapestry. So, if a person c*uld v i e w of the onlookers, and if he also says
see the w h o l e chain of his incarnations* some that he has no incarnation, present or future,
of w h i c h , f r o m the point w h e r e he stands, or that the w h o l e w o r l d is his incarnation
w o u l d appear to b e causally past and others there is no contradiction. W h a t has to b e
causally future, it w o u l d b e as though one r e m e m b e r e d is that a m a n does not b e c o m e
thread in the tapestry -was lit u p for h i m free f r o m reincarnation at the m o m e n t of
and he w o u l d say : " L o o k ! here it comes Realization but realizes that he w a s n e v e r
u p again, and here and here and h e r e ! " b o u n d b y it ; it is not as though one thread
Once it might b e b r i g h t l y coloured and once of the tapestry w a s cut and was therefore
m u r k y , to o n e pattern central and to absent f r o m f u t u r e ' patterns, but as t h o u g h
4

another peripheral, and yet w e a v i n g its o w n the entire tapestry was lit u p instead of just
pattern of successive appearances as it ran one thread.

" Sleep is intermediate b e t w e e n t w o waking states, and in the same

w a y death is intermediate b e t w e e n t w o births."
— SRI R A M A N A M A H A R S H I .
 BHAGAVAN ON REINCARNATION
Culled from * Talks with Sri Ramana Maharshi ' and ' The Teachings of Ramana
Maharshi in his own Words *.

Just as rivers lose their individuality w h e n

they discharge, their waters into the ocean,
and yet the waters evaporate and return as
rain on the hills and b a c k again through the
rivers to the ocean, so also individuals lose
their individuality w h e n they go to sleep
but return again according to their previous
innate tendencies. Similarly in death also
being is not lost.
* # *

See h o w a tree g r o w s again w h e n its

branches are cut off. So long as the life
source is not destroyed it will g r o w . Similar-
ly, latent potentialities w i t h d r a w into the
heart at death but do not perish. That is
h o w beings are reborn.
In truth, h o w e v e r , there is neither seed
nor tree ; there is only Being.
* * #

Question : H o w long is the interval

b e t w e e n death and rebirth ?

Bhagavan : It m a y be long or short, but

a Realized Man undergoes no such change ;
he merges into the Infinite Being, as is said
in the Brihadaranyaka Upanishad. Some
say that those w h o , after death, take the
path of light are not reborn, whereas- those Question : Is the Buddhist v i e w that there
w h o . take the path of darkness are reborn is no continuous entity answering to the
after they have reaped their karma in their idea of the individual soul right or not ? Is
subtle bodies. this consistent with the Hindu doctrine of a
reincarnating ego ? Is the soul a continuous
If a man's merits and demerits are equal
entity w h i c h reincarnate^ again and again
he is reborn immediately on earth ; if the
according to the Hindu 4r>ctrine or a m e r e
merits outweigh the demerits his subtle b o d y
conglomeration of mental tendencies a c c o r d -
goes first to heaven, w h i l e if the demerits
ing to the Buddhists ?
outweigh the merits he goes first to hell.
But in either case he is later r e b o r n on
Bhagavan : The real Self is continuous and
earth. A l l this is described in the scriptures,
unaffected. The reincarnating ego belongs to
but in fact there is neither birth nor death :
a l o w e r plane, that of thought. It is t r a n s -
one simply remains what one really is. That
cended b y Self-realization. Reincarnations
is the only truth.
are due to a spurious offshoot of Being and
are therefore denied b y the Buddhists. T h e
1966 THE DREAM-SELF 221

human state is due to a mingling of the Question : Is the Hindu doctrine of

sentient with the insentient. reincarnation right ?
Bhagavan : No definite answer is p o s s i -
The birth of the I-thought is a person's
ble. Even the present incarnation is denied,
birth and its death is his death. After the
for instance in the Bhagavad Gita.
I-thought has arisen the false identification
with the b o d y arises. But if y o u cease to * * * *
identify yourself with the b o d y and realize Question : Isn't our personality begin-
the true Self this confusion w i l l vanish. ningless ?
* # * Bhagavan : Find out * first whether it
exists at all and after y o u have solved that
Devotee : Even if I cannot realize in m y
p r o b l e m ask the question. N a m m a l w a r says :
lifetime, let me at least not forget on m y
" In ignorance I took the ego to be the Self,
deathbed. Let m e have a glimpse of Reality
but with right k n o w l e d g e the ego is not and
at the m o m e n t of death so that it m a y stand
only Y o u remain as the Self." Both.the n o n -
me in good stead in the future.
dualists and the dualists agree on the n e c e s -
Bhagavan : It is said in the Bhagavad sity for Self-realization. Attain that first and
Gita, Ch. VIII, that whatever is a person's then raise other questions. N o n - d u a l i s m or
last thought at death determines his next dualism cannot be decided on theoretical
birth. But it is necessary to experience grounds alone. If the Self is realized the
Reality n o w in this lifetime in order to question will not arise.
experience it at death. Consider whether the * #

present m o m e n t is any different f r o m the Whatever is born must die ; whatever is

last one of death and try to be in the desired acquired must be lost ; but w e r e y o u born ?
state n o w . Y o u are eternally existent. The Self can
* # * never be lost.

THE DREAM-SELF

By A . R A O

Y o u dreamed y o u w e j e a postman, say, last night :

A n d do y o u ask t o - d a y if he still is —
The p o s t m a n - y o u w h o never really was
But only seemed to be ?
It is so plain to see.

What was he then ? Had he a self ? a soul ?

Or was he just a mask y o u took ? A n d was
The dream with all the d r e a m - f o l k he found real
A w o r l d no further true
Than in the mind of y o u ?

W h y cling in vain to such a phantom self

Within the brief horizons of a dream ?
A h intuition of eternity ?
Right — but w h o s e ? The dream's ?
What is, or what just seems ?
 LINES F R O M <A T E S T A M E N T 9

By A R T H U R O S B O R N E

Section Two

Some there are w h o hold

Death is the end : nothing again to be,
Nothing to k n o w ; for all y o u r tale is told,
A n d that p o o r thing that rots in the dark ground
Is all that is of the o n c e manifold
L o v e r of fair faces and sweet sound
W h o trod the earth and thought that he was y o u .
There others are w h o see life girdled round
With brighter spheres of forms forever n e w ,
A s m u c h m o r e v i v i d than the earth-forms here
A s peacock's throat than sparrow's dingy hue.
There ( a spaceless ' t h e r e ' , as dreams appear)
Forces bred u p on earth but out of sight —
Courage that goes straight on in spite of fear,
Or twisted guilt submerged f r o m the clear light
Of conscious m i n d — rise and surround a man
In outer forms of terror or delight ;
His o w n brood, hidden for the earth-life span,
N o w torturing his disembodied soul
Eternally if evil ; but for w h o ran
Life's race on earth to the appointed goal
Peace everlasting, bliss past w o r d s to tell.
Others declare that this is not the w h o l e .
One season's harvest can't forever sell,
Or one life's balance, whether good or bad,
Consign eternally to heaven or hell.
Man's inner life materialises, clad
In incorporeal forms, they too admit ;
But thus the reckoning, whether glad or sad,
Is closed, b o o k s balanced : there's an end of it.
Thence he returns once m o r e to life on earth,
A t that same, level he himself m a d e fit
B y use or misuse of his f o r m e r birth :
Free once again to rise, or free to sink,
T h e architect again of his o w n w o r t h .
A g a i n the bell tolls ; again the brink
Of death is crossed to living m o r e intense,
M o r e heaven or hell,, than e a r t h - b o u n d m i n d can think.
Thus a man's life brings on its recompense,
Rising b e f o r e him. Inexorably the W h e e l
Swings round f r o m g r o w t h to harvest, f r o m the dense
Earth-life that builds to regions that reveal
Can m a n increase in stature, till he feel
A b r i m m i n g j o y in what before was strife
A n d no m o r e yearn to e a r t h - w a y s , no m o r e cling
T o m e m o r y or desire, as with a knife
What there he built. A n d thus f r o m life to life
 LINES F R O M ' A T E S T A M E N T '

Cut off all craving. Nothing again can bring

Rebirth or death or grief to such a one,
Free as the stars, free as the winds that sing
His glory on the hill-tops, b e y o n d the sun,
In his o w n radiance gloriously bedight,
A b s o r b e d unending in the Unbegun,
B e y o n d the parting of the day and night,
Changeless, he sees the changing w o r l d aright.

Section Three

Not equally at fault these views, T h e first

A l o n e ' i s w h o l l y wrong, The next contains
A l l that man needs of truth to be w e l l versed
In his o w n interest and f r o m petty gains
F o l l o w e d b y great loss to turn and seek
His heritage of bliss, purchased b y pains
Prepaid but transient, in prospect bleak,
Like Muslim's d o w e r for his unseen bride,
In retrospect nothing of which to speak.
The third v i e w also can as w e l l provide
Incentive and a w a y — all that m e n need.
Yet these three v i e w s of man, h o w e v e r wide
T h e y m o v e apart, all spring from the same seed
Of error, for they all alike declare
Y o u are that sentient b o d y w h e n c e proceed
Cravings like roots, like branches in the air
Thoughts and ideals, hedged b y necessity
Mer^ fantasy ! No such thing is there !
Y o u are pure Consciousness, Eternity,
W h e r e i n birth, death and w o r l d are but such
A s dreams are made on. No h y p e r b o l e !
Just as a n i g h t - t i m e dream seems real enough,
So long it lasts, within your mortal mind.
So y o u r life's journey, whether smooth or rough •
Between deep h e d g e r o w s fragrantly entwined
With honeysuckle, all the air athrob
With singing of the birds, y o u r steps combined
With those of loved companion, such as rob
Exhaustion of its pain, night of its fears,
Or over arid crags, w h e r e not to sob
For weariness w e r e hard when the sun sears
A n d only thorn-trees cast a stunted shade,
While all ahead the naked shale appears —
A l l that same dream-stuff out of which is made
Y o u r mortal self. All that is k n o w n or seen.
With y o u in it, a pageant is, displayed
Harmless in y o u , like pictures on a screen.
A w a k e ! for dawn has set the sky aflame !
A w a k e f r o m dreaming what has never been
T o find the universe entire a g a m e
Forever, new, y o u e v e r y m o r e the same.
 T H E H I N D U D O C T R I N E OF K A R M A AND
REINCARNATION
By P R O F . M. K. V E N K A T A R A M A IYER

This is a characteristic Hindu doctrine. on it. " He w h o entertains desires and

A l l schools of Indian philosophy, with the prizes them is reborn in a place and
sole exception of the Charvaka, have environment best suited to their attain-
admitted it. A remarkable point is that e v e n m e n t . " " The self is identified with desire.
2

Buddhism accepts it though it does not What it desires it resolves upon ; w h a t it

believe in a permanent entity w h i c h could resolves upon it performs, and what it p e r -
migrate from one bodily existence to forms it attains to. Through attachment it
another. 1
The Epics and the Puranas r e i n - attains the result of its performance (in a
force the doctrine and bring it h o m e to the future b i r t h ) . " " The essence of m a n is his
3

minds of the generality b y means of attrac- volition : as he wills in this w o r l d , so does

tive stories w h i c h combine the artful n a r - he b e c o m e on departing f r o m h e r e . " " S o m e
4

ration of events with unobtrusive m o r a l souls enter into the w o m b and become
instruction. That man has to pay for his e m b o d i e d (as human b e i n g s ) , while others
misdeeds in the shape of s o r r o w and suffer- b e c o m e inanimate objects, according to their
ing, that no one w h o indulges in w r o n g - actions and t h o u g h t s . " " A s a man behaves
5

doing can hope to escape its evil conse- and acts, so does he b e c o m e ; b y doing good
quences, that punishment will overtake the he becomes g o o d and b y doing evil h e
sinner, if not here and n o w at least at some b e c o m e s e v i l . " " Those w h o have been of
6

future time, that w e are the architects of good conduct here will quickly attain a g o o d
our o w n destiny, that w e have to thank birth — that of a Brahmin or a Kshatriya
only ourselves if we find ourselves or a Vaisya ; but those w h o have been of
on a bed of thorns, and that w i s d o m evil conduct will attain an evil birth — that
consists in putting the best face on our of a dog or a pig or a c h a n d a l a . " 7

troubles — these ideas have been so

repeatedly borne in on our minds that they W h e n the soul departs f r o m the b o d y " i t
have b e c o m e a part of our v e r y being. T h e y is accompanied b y its k n o w l e d g e , w o r k and
are handed d o w n f r o m generation to g e n e - past e x p e r i e n c e s . " Impressions are left on
8

ration as a part of our national heritage. It it b y the actions p e r f o r m e d b y a m a n

never occurs even to unlettered persons to throughout his lifetime. E v e r y action leaves
shift the b l a m e for their tribulations on to its impress not only on the nervous system
other shoulders. That their lot in life is the but also on the soul. T h e oftener w e p e r -
outcome of their o w n deeds in a past birth form an action the stronger and m o r e w e l l
lies most effortlessly on their lips. T h e fact defined the impress b e t o m e s , until in the
that the people of this vast land are, b y and
large, so l a w - a b i d i n g and peaceful despite 1 However the ' permanent entity' envisaged
by Hinduism is only permanent and an entity
their p o v e r t y and a thousand other ills is to within the domain of Maya, which is itself
be attributed not a little to the continuous impermanent and unreal, so that the difference
propagation of this doctrine. between the two doctrines turns out to be rather
one of expression than fact.— (Ed.)
It is a doctrine fully supported b y the ZMundaka, III, II, 2.
3 Br. Uv., IV, IV, 5-6
revealed texts ( s r u t i ) , reasoning ( y u k t i ) and 4Ch. Uv., Ill, XIV, 1.
the experience of Seers ( a n u b h a v a ) . S e v e - SKath. l/o., V, 7.
6 Br. Uo., IV. IV, 5.
ral passages in the Upanishads, especially
7Ch, Ut>., V, X, 7
the Chandogya and Brihadaranyaka, bear 8 Br, Up,, IV, IV, 2,
 THE H I N D U D O C T R I N E OF K A R M A A N D REINCARNATION 231

end it becomes a tendency (samskara). some special study such as mathematics or

Under the influence of these acquired s a m s - music like fish to water and m a k e rapid
karas m e n feel themselves impelled, as b y progress w i t h little effort. The w a y they go
an outer force, towards certain courses of about it looks m o r e like picking u p o l d
action. W e m a y even feel helpless against threads than learning something n e w . " B y
them ; and if unfortunately they are of the his f o r m e r habit he is led on in spite of
wrong kind w e indulge in wrong-doing himself," says the L o r d . 12
If w e can argue
almost against our better j u d g e m e n t . A r j u n a f r o m effects to c a u s e s , w e are c o m p e l l e d to
13

gives expression to this feeling w h e n h e believe that these exceptional m e n of genius

says : " What impels a man to c o m m i t sin, bring a rich heritage with them w h e n they
O Krishna, in spite of himself, driven as it enter into the conditions of another b o d i l y
w e r e b y some force ? " A n d the L o r d H i m -
9
existence.
self admits that " all beings f o l l o w their
nature ( p r a k r i t i ) . What can repression What it comes to, then, is that the soul
do ? " 1 0
It will b e r e m e m b e r e d that w h e n which arises in a n e w b o d y does so, as t h e
Ravana's grandfather advised him to retrace English poet says, " Not in entire f o r g e t f u l -
his steps and restore Sita to her L o r d the ness, not in utter nakedness " but carrying
latter replied that he w o u l d rather b r e a k in w i t h it its o w n accumulated tendencies.
t w o than bend before a n y b o d y . That w a s his These do not actually inhere in the soul for,
nature and no one could o v e r c o m e his according to Hindu teaching, this is u n -
nature. 11
E v i l - d o e r s often take c o v e r under touched b y good or evil. It is pure C o n s -
this excuse. ciousness w h i c h stands apart and simply
witnesses the vicissitudes through w h i c h thd
If a man's tendencies are, fortunately, of individual being ( j i v a ) passes. If the t e n -
the right kind they lead to g o o d actions dencies do not inhere in the soul they must
w h i c h are beneficial to himself and others. inhere in something else, for without a
Such p e o p l e go o n doing g o o d without e v e n substrate or vehicle they could not pass f r o m
being conscious of it. It comes as natural to one bodily existence to another. Since the
them as breathing. T h e y expect nothing in gross physical b o d y is burnt to ashes after
return. The samskaras w h i c h they have death ( o r is buried and d e c a y s ) w e are
inherited f r o m their o w n past m a k e it easy driven to the conclusion that there must b e
for them to lead a life of service. H e r e d i t y some other vehicle. This is said to b e the
and environment m a y have something to do subtle b o d y c o m p o s e d of the finer essence
with it but the most important factor is of the five elements. The Taittiriya U p a n i -
one's o w n samskaras. In spite of noble shad speaks of the soul as being encased
parentage and helpful surroundings, m a n y within five sheaths one within another like
sons d o not l i v e u p to expectations, w h i l e the skins of an onion. These are k n o w n as
the contrary is also true : that a p r o f o u n d ' k o s a s T h e outermost is k n o w n as t h e
philosopher or inspired poet emerges f r o m sheath of matter (annamaya k o s a ) . This is
an unpromising environment. It is also a identified with the physical b o d y (stula
familiar sight to see one son achieve w o r l d sarira). T h e next three, k n o w n as p r a n a -
fame w h i l e others b o r n of the same parents m a y a , m a n o m a y a and vijnanamaya kosas,
remain obscure. These m a y l o o k like v a g a - comprise the subtle b o d y (sukshma or linga
ries but are not really so. O v e r and a b o v e sarira). W h e n the soul, due to p r i m e v a l
heredity and environment there is the ignorance, identifies itself with this subtle
legacy of the past w h i c h the individual c a r - b o d y it is k n o w n as the individual being
ries with him in his transmigratory e x p e r i -
ence. 9 Gita, III, 36.
10 Gita, III, 33.
11 Ramayana, Yuddhakanda, sloka 11.
T o clinch the point w e m a y refer to the 12 Gita, VI, 44.
13 As from the prosperity which they enjoyed
p h e n o m e n o n of precocity. W e sometimes
King Dilipa's subjects argued that the policy of
c o m e across b o y prodigies w h o take to their ruler must be essentially sound.
232 THE M O U N T A I N PATH July

(jiva). It is this jiva w h i c h transmigrates suffering and s o r r o w overtakes a m a n w i s -

f r o m o n e bodily existence to another, c a r r y - d o m lies in seeing the hidden hand of j u s -
ing with it all its acquired g o o d and e v i l tice in it. T h e r e is no ground for complaint.
tendencies. W e lie in the beds w e have made, for o u r -
selves. W e have therefore to e n d u r e our
On leaving the b o d y , the jiva, without loss tribulations cheerfully and learn a lesson
of time, enters another kept ready for it f r o m them. In the same w a y also the g o o d
and quite suited to the w o r k i n g out of the deeds w e do take time to p r o d u c e their
karma w h i c h has c o m e to fruition. " Just as results and w e should not be g r e e d y for
w h e n a king is touring the country the p e o - quick returns.
ple of the village w h i c h he is e x p e c t e d to
visit wait for h i m w i t h various kinds of If an upright man is not immediately
food and drink and dwelling place, so is a rewarded or a w r o n g - d o e r enjoys a gay and
suitable b o d y and fit environment kept prosperous life w e need not feel frustrated
ready for the j i v a . " He enters this i m m e -
1 4
or lose faith in dharma. The present m i s -
diately after putting off the previous b o d y . fortunes of the f o r m e r and prosperity of the
" Just as a caterpillar on a stem of grass latter have both to be traced to antecedent
goes to the end of it and then takes h o l d of causes. T h e y must be attributed to the karma
another support and draws itself f o r w a r d built up in a previous life, w h i l e what is
on to it, so does the self t h r o w aside this done in the present lifetime w i l l bear fruit
b o d y , take hold of another support and in a future life, W e have to take a l o n g -
d r a w itself to i t . "
1 5
Commenting on this range v i e w , and faith in the l a w of causa-
passage, Sri Shankara makes the point quite tion compels us to posit a past as w e l l as a
clear. " The impressions called past e x p e r i - future for man. Belief in past and future
ences stretch out like a caterpillar f r o m the births is therefore a logical necessity.
b o d y , w h i l e retaining their seat in the heart,
and build another b o d y in accordance with Countless are the births w e have already
past actions ; and w h e n the n e w b o d y is passed through, although w e do not r e m e m -
ready they let g o their grip on the o l d . " 1 6
ber them. The physical brain, w h i c h is the
seat of m e m o r y , is destroyed at death, and
In the physical r e a l m no disturbance can this accounts for the inability. There are
take place without corresponding r e p e r c u s - some, h o w e v e r , w h o are able to recall their
sions. This is what w e m e a n b y saying that past births. T h e Upanishad mentions the
e v e r y cause has its effect. Sometimes the instance of V a m a d e v a .
17
In the Gita the
1 8

effect m a y occur almost immediately and in L o r d says that he remembers his past births
other cases in the m o r e or less distant although ordinary people are not able to.
future. That e v e r y event has its cause and W e k n o w in a general w a y that w e have
that nothing can occur without a p r o p e r and
14 Br. Up., IV, III, 11-12.
sufficient cause are converse statements of is Br. Up., IV, IV, 3.
the same l a w . K a r m a and reincarnation are 16 This does not prevent the intervention of a
an exact counterpart of the l a w of causation state of heaven or hell, since such state need not
be subject to the physical time-scale. As men-
w h i c h holds on the physical plane. N o m a n tioned elsewhere in this issue, Sri Ramana
can do w r o n g and e x p e c t to get a w a y with Maharshi answered when asked about this : " If
it. Punishment w i l l surely o v e r t a k e him a man's merits and demerits are equal he is
reborn immediately on earth ; if the merits out-
sooner or later, if not in this lifetime then weigh the demerits his subtle body goes first to
in another. Just as corn takes time to ripen heaven, while if the demerits outweigh the
for harvest, so w r o n g actions t a k e their time merits he goes first to hell. But in either case
he is later reborn on earth. All this is described
to recoil on the doer. Reincarnation is t h e r e - in the, scriptures, but in fact there is neither birth
fore the logical c o m p l e m e n t of the l a w of nor death ; one simply remains what one really
karma. T h e w r o n g - d o e r m a y escape the is. That is the only truth." — {Talks with Sri
Ramana Maharshi, p. 573).—Ed.
policeman but cannot escape the life to
n Br. Up., I, IV, 10.
c o m e . W h e n punishment in the shape of 18 IV, 5.
1966 THE H I N D U D O C T R I N E OF K A R M A A N D REINCARNATION 233

gone through previous periods of probation, The process of return can be accelerated
though not in detail. The differences that w e b y right k n o w l e d g e of the Self. Such k n o w -
see b e t w e e n m e n in their intellectual and ledge can bring the transmigratory career
other attainments cannot be explained of the jiva (that is the ocean of samsara) to
otherwise than b y the samskaras w h i c h an end at one stroke. W e e m e r g e f r o m the
they derive f r o m their past lives. endless circle of samsara the m o m e n t w e
realise that the true Self of us has nothing
H o w m a n y lives still await us w e have no to do with the causal b o d y (karana sarira),
w a y of k n o w i n g . It depends on the amount subtle b o d y (sukshma sarira) and physical
of karma that has yet to be w o r k e d out. b o d y (stula sarira) that are caught in it.
H o w e v e r this amount is not a fixed quantity T h e pure Self has to b e disengaged f r o m its
but is constantly being exhausted f r o m one adventitious encumbrances. This can b e
side and added to f r o m the other. A p a r t f r o m effected at any m o m e n t . It lies with us. Only
the stock already accumulated (sanchita w e must put in the required effort.
k a r m a ) , there is that w h i c h is n o w being
m a d e (agami k a r m a ) , so that b y selfish acti- Thus, strange as it m a y seem, the Hindu
vity w e are creating n e w burdens for o u r - doctrine of karma and reincarnation fills us
selves. In this w a y , w h e n the karma to b e with h o p e and resignation at the same time.
worked off in this lifetime (prarabda With regard to the past, what w e have done
is done and is irrevocable. W e must p a y the
k a r m a ) is exhausted its place is taken b y
penalty and accept the punishment in a
another that has been accumulated, and so it
spirit of resignation. But determinism ends
goes on. It looks like a self-perpetuating,
here. So far as our future is concerned, it is
n e v e r - e n d i n g affair. Caught in its v o r t e x , it
entirely in our hands. W e can m a k e or mar
looks as though w e should be going round
it and there is no. compelling reason w h y w e
and round in an unending circle. Hindu
should do the latter. It is a superficial v i e w
writers generally compare the jiva's t r a n s -
to suppose that w e are the slaves of! our past
migratory career to a limitless ocean, the
and that there is no getting out of it. T h e
ocean of samsara.
L o r d says in the Gita that the samskaras
c o m e into play only if the buddhi, manas
H o w e v e r , it can be both mitigated and
and indriyas (intellect, reason and senses)
brought to an end. The w a y of mitigating it
c o - o p e r a t e with them. If the indriyas are
is b y regarding it as opportunities for self-
allowed free rein they run after objects.
purification and for getting rid of ingrained
The samskaras feed on objects t h r o u g h
vices. These are d e e p - r o o t e d and die hard.
the instrumentality of the intermediate
L o n g and continued discipline is necessary
links. Buddhi, manas and indriyas
to eradicate them. The L o r d says in the
belong to the jiva, the l o w e r or individual
Gita : " If a y o g i strives with diligence he is
self. But m a n has a higher Self, and if h e
cleansed of all his sins and, b e c o m i n g p e r -
reminds himself of this he can control the,
fect through m a n y births, he reaches the
l o w e r self. If the sense organs are restrain-
Supreme S t a t e . " 19
In another context he
ed the samskaras w i l l have nothing to feed
says : " A t the end of m a n y births the m a n
on and will consequently b e c o m e ineffec-
w h o k n o w s seeks refuge in M e , realising
tive. A m a n will then be a free agent to
that Vasudeva is. a l l . " Repeated births are
20

shape his future.

not therefore to b e regarded only as a
punishment but also as opportunities for is VI, 45.
spiritual advancement. 20 VII, 19.

" T h e grip of the ego can b e loosened b y not adding n e w vasanas

to it." — SRI R A M A N A M A H A R S H I .
 DEVAYANA AND PITR1YANA
By B H A G A V A N DAS

To say simply that the Sanatana Dharma heaven of Brahma, the Creator, w h o is
or " Eternal H a r m o n y " , w h i c h Westerners referred to as " Saguna " or " with q u a l i -
call " Hinduismteaches reincarnation ties " and thereby distinguished f r o m the
w o u l d be simplifying matters too much. neuter noun Brahman, w h i c h is Nirguna,
There are various possibilities according to that is qualityless or " b e y o n d the gunas " .
what use a person makes of his life. Perhaps it w o u l d b e m o r e correct to say
that the masculine Brahma is the manifesta-
In the first place, the Jivan-Mukta,
tion of the neuter Brahman. Just as one
Liberated while living, is obviously not b o r n
school of m o d e r n astronomers hold the
again. Bhagavan Ramana confirms in " S e l f -
theory of alternate expansion and c o n t r a c -
E n q u i r y " that there is no difference b e t -
tion of the universe, so Hindu traditional
w e e n the J i v a n - M u k t a , Liberated while
c o s m o l o g y teaches the alternate manifesta-
living, and the V i d e h a - M u k t a , Liberated
tion and dissolution of the cosmos, c o m -
after death of the b o d y . He also said that
prising not m e r e l y the physical universe
after attaining Moksha there is nothing m o r e
but higher and l o w e r states of being also,
to attain, nothing b e y o n d . But^even without
heavens and hells, with all their gods and
this confirmation it w o u l d be obvious that
men and demons and other celestial,
one w h o has a w a k e n e d to Reality cannot b e
earthly and infernal beings. These alter-
plunged b a c k again into illusion b y t h e m e r e
nate phases are k n o w n as the D a y and Night
destruction of the p s y c h o - s o m a t i c instru-
of Brahma. Brahma, the Presiding Intelli-
ment w h i c h is part of the illusion ; having
gence of the cycle, is r e - a b s o r b e d at the
realized that he is not a phenomenal object,
e n d of it and manifested forth again at the
he will not again imagine himself to b e such.
d a w n of the n e w cycle. " K n o w e r s of D a y
N e x t there is the case of those w h o , on and Night k n o w that a thousand ages m a k e
leaving the b o d y , take the Devayana or u p the D a y of Brahma and a thousand ages
Divine Path to Union or Videha-Mukti, his Night. A t the dawning of that D a y all
n e v e r again to return to the suffering and things stream forth f r o m the Unmanifest,
limitation of birth as a phenomenal being. and at the coming on of night they sink
Of them Sri Krishna says : " Having attain- b a c k into that same Unmanifest." 3

ed to M e the great ones do not return to

birth, w h i c h is the domain of suffering and Those w h o attain to Brahmaloka are thus
impermanence, for they have entered the established in a state of bliss and set free
Supreme State."1
The same assurance f r o m rebirth with all its suffering and
is contained also in the Upanishads : " There insecurity throughout the w h o l e duration of
a n o n - h u m a n person meets him and c o n - this c y c l e or Day of Brahma. This is the
ducts him to Brahma. This is the Divine- state equivalent to the monotheistic c o n c e p -
W a y , the w a y leading to Brahma. Those w h o tion of " heaven ".
go b y it do not return to the w o r l d ; indeed
The complete cycle, that is the alternation
they do not return." 2

of D a y and Night of Brahma, manifestation

Exalted, though less complete than this, is and dissolution of the universe, is contained
the state of those w h o attain at death to the within the Ultimate Unmanifest of Nirguna
heaven k n o w n as Brahmaloka w h e r e they Brahman : " But b e y o n d this Unmanifest is
abide in a lofty state of bliss, free f r o m
insecurity and b e c o m i n g , until the end of 1 Bhagavad Gita, VIII, 15.
this cycle of manifestation. This is the 2 Chandogya Upanishad, IV, XV, 5,
3 Bhagavad Gita, VIII, 17, 18,
 2966 DEVAYANA AND PITRIYANA 235

another, the Eternal Unmanifest, which another class of devotees w h o also attain to
perishes not w h e n all things perish. This Brahmaloka after death but c o m e b a c k to
Supreme State is called the Unmanifest earth for a n e w e m b o d i m e n t after reaping
Imperishable. That is M y highest abode. For the results of their meritorious actions."
those w h o attain to it here is no return." 4

A l l the possibilities mentioned up to here,

But do those w h o have lasted out the it will be seen, are a b o v e the normal course
c y c l e in Brahmaloka attain to it ? T w o of reincarnation. Those w h o take this n o r -
possibilities are mentioned : that they m a y mal course are said to f o l l o w the Pitriyana
be absorbed in Nirguna, the Eternal U n - or Ancestral Path, not the Devayana or
manifest, with no m o r e need for rebirth, or Divine Path, coming to the light of the m o o n
that they m a y re-enter the round of births instead of to Brahma, and f r o m there
and deaths in a n e w cycle. Krishna Bikshu returning again to birth in the w o r l d .
quotes Bhagavan as referring to the former " K n o w e r s of Brahman, departing hence b y
posssibility in The Mountain Path of July 5
fire, b y light, b y daytime, in the bright
1965. A l s o the passage f r o m the Chandogya fortnight of the m o o n and the ascending
Upanishad quoted above indicates it. The course of the sun, attain to Brahman. Y o g i s
latter possibility is affirmed in the Bhagavad w h o go forth b y smoke, b y night, in the
Gita : " F r o m Brahmaloka d o w n w a r d s , all dark fortnight and in the declining course
worlds involve rebirth. . . . After repeated of the sun pass hence to the light of the
births, this same multitude of beings m e r g e m o o n and return again. These t w o paths, the
helpless again at the approach of Night, and light and the dark, are held to be eternal.
they issue forth at the d a w n of D a y . " 6
B y the one a man goes forth not to return.
again ; b y the latter he returns." &

S w a m i Nikhilananda mentions both p o s s i - It will b e seen that the Pitriyana is not

bilities in his Introduction to his translation the path to hell or punishment, except
of the Upanishads " T h o u g h identified with
7
insofar as a return to life in the w o r l d is
all minds and the entire universe, Brahma itself considered punishment. It is less b l e s s -
is also described as the presiding deity or ed than the Devayana, f r o m w h i c h there is
governor of a special plane, or heaven, no return at all, but it is the path of all t h e
k n o w n as Brahmaloka, the Plane of Brahma. vast range of persons w h o are reborn w h e -
This is the most exalted realm in the r e l a - ther to an auspicious or an inauspicious
tive universe, and m a y b e compared, in a birth.
general w a y , to the heaven of the dualistic
Having outlined the j o u r n e y of such p e r -
religions. Those fortunate mortals who,
sons to the plane of the m o o n , the Upanishad
w h i l e living on earth, worship Saguna
says briefly : " Having dwelt there till their
Brahma with w h o l e - s o u l e d devotion, m e d i -
karma is exhausted, they return the w a y
tating on their identity with H i m , proceed
they c a m e . "
1 0
This brief, cryptic statement
after death to Brahmaloka, w h e r e they d w e l l
implies that Chandraloka, the plane of the
absorbed in contemplation of Saguna
m o o n , is the state w h e r e the harvest of
Brahman. There they experience u n i n t e r -
karma created in the preceding earth-life is
rupted peace and blessedness and take part
reaped before the soul returns to rebirth. It
in the cosmic life of Brahma. T h e y are not
will be heaven or hell according to w h e t h e r
affected b y any of the shortcomings of the
the karma accumulated' was g o o d or evil.
other relative planes, such as disease, pain,
One could say that it will be one's o w n
thirst or hunger. These inhabitants of
Brahmaloka do not c o m e b a c k to earth, but
4 ibid., VIII, 20, 21.
at the end of the cycle b e c o m e absorbed,
5 Page 148.
together with Brahma, in the attributeless 6 Bhagavad Gita, VIII, 16 ond 19.
Brahman, and thus attain final Liberation. 7 Allen & Unwin.
This is described as " k r a m a m u k t i " or 8 Page 48.
9 Bhagavad Gita, VIII, 24-26.
Liberation attained b y stages. There is 10 Chandogya Upanishad, V, X, 5,
236 THE M O U N T A I N P A T H July

inner state manifested outwardly. To b y being launched forth into life again on
attempt to compute its duration in terms of the level suitable to what he made of h i m -
earthly time w o u l d be idle, since subtle or self in his previous life. A s the Upanishad
mental duration, even on this earth, differs briefly s a y s : " T h o s e whose conduct here
f r o m physical duration. What is important has been good w i l l quickly attain some g o o d
is that it is the state w h e r e what one" has birth — as a Brahmin or Kshatriya or
laid up for oneself rises up before one. Vaishya. But those whose conduct has been
evil w i l l quickly attain some evil birth —•
H o w e v e r , the harvesting or repayment
as a dog or a pig or an outcaste." Nor is
1 1

that takes place there still leaves a person

there any one but oneself w h o m one can
what he was w h e n he died, that is to say a
blame for this double punishment or thank
being subject to karma and with the same
for this double reward, since it is simple
inclinations he had before. It does not give
cause and effect. One w h o has b e c o m e the
him Enlightenment, h o w e v e r rapturous the
sort of person to be attracted to a certain
experiences m a y be, nor, h o w e v e r frightful,
level of experience will be d r a w n b y his
does it exorcise his evil inclinations. This
o w n nature to that level. No outside force
shows the terrific importance of life on
will intervene to push him to any other
earth, for neither in heaven nor hell can
level, either higher or lower.
spiritual progress be m a d e and Release
attained, but only during earth-life. He w h o The Devayana is the path of the f e w
experiences the heaven or hell he has p r e - heroic conquerors, the Pitriyana that of the
pared for himself still remains the same m a n y w h o are reborn. The Upanishad
person w h o prepared it. Therefore, w h e n speaks of a possibility even l o w e r than the
the time comes for rebirth, there is, as it Pitriyana. A human birth is a great b o o n ;
w e r e , a second r e w a r d or punishment. it should not be t h r o w n a w a y in ignorant,
Having been rewarded with the raptures of sensual and egoistic living. If thus wasted
heaven or punished with the pangs of hell it is not easily to be acquired again.
during the intermediary phase of C h a n d r a -
loka, a person is again r e w a r d e d or punished 11 ibid., V, X, 7.

BHAGAVAN'S TEACHING ON AHAM VRITTI

By N. R. R A J A G O P A L A I Y E R

The essence of Sri Bhagavan's teaching, tiated Light of Pure Consciousness into
in the practical sense of what an aspirant w h i c h the, reflected light of the m i n d is c o m -
need k n o w , is earnest and one-pointed pletely absorbed.
enquiry into the source of A h a m Vritti. If
the mind is turned inward to this enquiry, T h e Jnani's lakshya is the Heart, w h i c h is
the vasanas or latent tendencies b e c o m e the Self, because he is identical with that
extinct and, in the absence of reflection, undifferentiated pure Consciousness referred
the reflecting m e d i u m , i.e. the mind, also to in the Upanishads as Prajnana w h i c h is
disappears, being absorbed into the Light of actually Brahman, the Absolute. T h e r e is no
the One Reality. Brahman other than Prajnana.

S e l f - e n q u i r y really means intense i n w a r d - Aham Vritti can best be described as a current

turning of the mind. What it finally leads or vibration of awareness of being. It is centred
to in its quest of the source of A h a m Vritti in the heart at the right side but may prevade
is the Heart Itself, w h i c h is the undifferen- the whole body. (Editorial Note)
 THE QUESTIONS OF NACHIKETAS
By MADGUNI SHAMBHU BHAT

T h e Kathopanishad, one of the most felt at his son's absence be appeased. For the
important of the 108 greater Upanishads, second he asked to be instructed in the
deals with the true nature of man and with mysteries of the fire sacrifice. A n d for the
what happens to him after death. It is third he asked Y a m a to teach him what
w o v e n around, or rather grows out of the happens after death. W h o should k n o w if
story of Nachiketas. not Y a m a ?
His father, a Brahmin, p e r f o r m e d a sacri- Y a m a first tried to avoid answering this
fice w h i c h involved giving a w a y all his last question, offering the b o y instead all
possessions. Nackiketas m a d e a nuisance of manner of prosperity and a long and s u c -
himself criticising the poor quality of the cessful life, but Nachiketas was firm. F i n a l -
cattle given a w a y and then s a i d : " A son ly the answer was given. Y a m a mentioned
too is property so w h o are y o u going to give t w o possibilities : Rebirth and Release. " If
me to ? " the buddhi is y o k e d to a distracted m i n d it
loses discrimination and remains ever
Exasperated, the father replied : " Oh,
impure ; then the incarnate soul fails to
I'll give y o u to Y a m a . "
attain its goal but enters the round of
Y a m a is the G o d of Death. rebirth. But if the buddhi is y o k e d to a r e s -
Naehiketas, taking his father at his w o r d , trained m i n d it possesses discrimination and
went to Y a m a . Y a m a was a w a y on his then the incarnate soul attains that state
errands w h e n the b o y arrived and it was f r o m w h i c h there is no r e b i r t h " (I, III, 7 ) .
three days before he returned so the b o y Later he mentions still a third possibility,
had to wait three days for him. During this time l o w e r than rebirth. " Some souls
these three days he fasted and, w h e n Y a m a enter a w o m b for rebirth and some enter
did get back, he offered Nachiketas three into stationary objects, according to their
boons to atone for this discourtesy. For the w o r k s and k n o w l e d g e " (II, II, 7 ) . It is
first Nachiketas asked that his father's possible to fall b e l o w rebirth as w e l l as to
anger might cool d o w n and any anxiety he rise a b o v e it.

GIVE UP RE-BIRTH

K i n g d o m s , sons, w i v e s , bodies and pleasures have been lost to y o u

birth after birth in spite of y o u r attachment.
Have done then with prosperity, desire and good w o r k s . The mind
found no peace in them in the dreary forest of the w o r l d .
For h o w m a n y births have y o u not done hard and painful w o r k
with y o u r body, mind and speech ! Therefore n o w at least desist.
— Ashtavakra Gita, X , 6-8.
 SRI R A M A N A M A H A R S H I A N D T H E INDIAN
PHILOSOPHIC TRADITION

By HIS H I G H N E S S SRI J A Y A C H A M A R A J A W A D I Y A R BAHADUR,

Maharaja of Mysore.

In the sixth chapter of the Bhagavad nothing like a fall for such a person either
Git a an interesting question is raised b y here or hereafter. He adds further b y s a y -
Arjuna. It is about a person w h o , though ing that such a one takes, birth in a n o b l e
e n d o w e d with faith, b e c o m e s diverted f r o m or enlightened family. A n d there, aided b y
the path of y o g a and w h o consequently fails spiritual impressions acquired b y him in

to achieve self-realization. " Does he not previous births, he finally reaches the
p e r i s h " , asks A r j u n a , " like the split-cloud, supreme spiritual state.
deprived of both God-realization and The answer given b y L o r d Krishna to
worldly joy ? " Lord Krishna meets the A r j u n a is the only explanation for Maharshi
question squarely 1
and answers that there is i Verses, 37-45.
1966 SRI R A M A N A MAHARSHI 239

Ramana's achievement of spiritual enlighten- the senses and the mind. A n s w e r i n g a

ment at a v e r y early stage of the saint's devotee w h o was curious to k n o w the
life, and- though he had no training for it nature of the Self the Sage once said : ' Y o u
under the guidance of a spiritual teacher or ought to understand that b y the Self neither
knowledge of the necessary philosophic the physical b o d y nor the subtle b o d y is
discipline. meant. What y o u are told is that if y o u once
k n o w the Self within w h i c h all ideas exist,
Sri Ramana's life thus illustrates the not excluding the idea of yourself, of others
truth of the Indian philosophic tradition like y o u and of the w o r l d , y o u can realize
established centuries ago, that a man the truth that there is a reality, a S u p r e m e
sincerely given to spiritual endeavour, but Truth w h i c h is the Self of all the w o r l d .
w h o for some reason strays a w a y f r o m that Y o u n o w see the Self of all the selves, the
path, will not lose altogether the fruits of one Real, the Supreme, the eternal Self as
his labour. On the other hand he will have distinct f r o m the ego or individual being
the g o o d fortune of being born in a family w h i c h is impermanent. Y o u must not mistake
of devoted men, and there, w i l l continue the ego or the b o d y - i d e a for the Self." A n d ,
his efforts at self-realization. This is based just as he found the difference b e t w e e n the
on the m a x i m that " No one w h o w o r k s for Self w h i c h was eternal and was constituted
God-Realization meets with an evil d e s - of pure consciousness and the b o d y w h i c h
tiny " . In having this experience of the
2
was perishable and m a d e u p of matter, he
Supreme at an early age, the Saint of A r u n a - also discovered the difference b e t w e e n the
ehala was rivalling the great feat of Dhruva, Self w h i c h was the pure spectator and the
son of Uttanapada, w h o succeeded in having senses w h i c h suffered the same fate as the
a vision of the L o r d even as a y o u n g b o y . b o d y . A s for the mind, it was only an i n t e r -
nal organ of sense and did not differ in a n y -
D h r u v a was not the only Puranic p e r - w a y f r o m the rest of the senses. S u m m i n g
sonage w h o m the Saint of Arunachala tried up the difference b e t w e e n the Self and
to emulate. He tried to do what y o u n g faculties, the Sage said : " I am not this
Nachiketas of the past did. L i k e Nachiketas, physical b o d y nor am I the five organs of
y o u n g Venkataramana, w h o later came to sense perception : I am not the five organs
be called Sri Ramana, desired the w a y to of external activity, nor am I the five vital
conquer death. The fear of death suddenly forces, nor am I even the thinking mind.
took possession of. y o u n g Venkataramana W h e n all these are eliminated, that w h i c h
and the lad decided to solve the riddle of remains separate and alone b y itself, its*
life. B y reflecting on the p r o b l e m of life and very nature Sat-chit-ananda, Existence-
death and b y careful experiment, the y o u n g consciousness-bliss, that am I " . Not less
b o y understood the cause for the fear of insistent was h e in pointing out the n e c e s -
death and the w a y of o v e r c o m i n g the grief sity of completely eliminating the ego and
caused b y this dire calamity. He realised reaching the egoless state.
that it was the physical b o d y that really
perished and that the consciousness within In arriving at these conclusions i n d e p e n -
the b o d y survived. In other w o r d s , y o u n g dently, the great Saint was only confirming
Venkataramana understood the great truth statements of the philosophic treatises of
that there was an inner Being, a Reality the past. The Kathopanishad had pointed
that persisted even after death and that this out that it must be man's endeavour to d i s -
great principle was the witness of all the tinguish the Self f r o m the b o d y . The
3

changing conditions of the physical b o d y . Prasnopanishad had d r a w n a vivid distinc-

In short, b y an intuitive flash h e b e c a m e tion b e t w e e n the Self and the other e l e -
aware of the nature of the true Self. ments b y saying : " the mind and what is an
object of the mind, intellect and what is an
Thus Sri Ramana came to k n o w that the
2 Gita, VI, 40.
Self was entirely different f r o m the b o d y ,
3 Gita, VI, 17,
 240 THE MOUNTAIN PATH July

o b j e c t of intellect, Self-consciousness and self aloof f r o m society, but was in it all the
what is an o b j e c t of Self-consciousness, time. Only he w a s dwelling in the Self even
thinking and w h a t is an o b j e c t of thinking w h e n he was associating with w o r l d l y a c t i -
— all these repair to the S u p r e m e soul for vities after the manner of a typical m a n of
dwelling." 4
The B h a g a v a d Gita had put steadfast-mindedness (Sthitaprajna).
forth a strong plea for the elimination of
the ego b y saying it was only the ignorant Indeed he did not believe in withdrawing
man w h o thought : " I am wealthy, b o r n in himself f r o m society completely. Such a
a g o o d family ; w h o other is there like m e ? m o v e did not fall in line w i t h the theory of
I w i l l p e r f o r m sacrifices ; I will give in Self w h i c h the Sages p r o p o u n d e d . Talking
charity, I will e n j o y m y s e l f . "5
of retirement and solitude on a certain o c c a -
sion, he explained : " A b i d i n g in the Self is
Having thus b e c o m e a Realised Soul, Sri solitude because there is nothing alien to the
Ramana Maharshi lead f r o m the m o m e n t of Self. Retirement must be f r o m some one
realization the life of a Sthitaprajna or one place or state to another. There is neither
of steadfast w i s d o m . H e " discarded all the one nor the other apart f r o m the Self.
desires of the m i n d and felt satisfied in the A l l being the Self, retirement is impossible
Self through the j o y of the S e l f . " 6
He and inconceivable." The Maharshi was keen
b e c a m e a true y o g i n , concentrated on the on pointing out the universal presence of the
/ Spirit within and unattached to all things of Self and the necessity on the part of m a n
the earth. Not that h e did not take any to d o his best to realize the Self. Nor w a s
interest in the life around him. Indeed it it a difficult process according to h i m . F o r
was his earnest desire to help all men he said in his characteristic quiet w a y :
around h i m w h o aspired to a divine life of " The Self is always there. Y o u have only
spirituality and w i s d o m . The gates of his to r e m o v e the veil obstructing the revelation
A s h r a m w e r e o p e n to e v e r y o n e to c o m e and of the Self. O n c e y o u realise the Self it
find spiritual solace and obtain solutions of b e c o m e s y o u r direct and immediate e x p e r i -
their m o r a l p r o b l e m s . He read the daily ence. It is never lost."
papers and useful j o u r n a l s ; and he kept
himself w e l l i n f o r m e d about m e n and things Sri Ramana was most' logical in his
around him. W e learn that on a certain approach to the problems of Self-realization.
occasion, the Sage started reciting lines He did not stop m e r e l y at calling upon
f r o m Saint Manikavachagar and soon felt so devotees to attempt Self-realization ; he
m o v e d emotionally that he shed a f e w tears. w e n t further and explained the m e t h o d one
On another occasion he seems to h a v e c o r - ought to take in order to realise this supreme
rected one T e n a m m a w h o c o m m i t t e d an goal.
error in reading a passage f r o m the R i b h u
Gita and w h o was under the impression, H e maintained that control of mind, c u r b -
like others around her, that he was in deep ing of desires and ethical w a y s of life w e r e
meditation. The love and tenderness of Sage general aids for realization and emphasised
Ramana b e c a m e proverbial ; and he w o n meditation (dhyana) and enquiry (vichara)
the confidence of even the animals of as the t w o essential w a y s of achieving the
Ramanashram. His affection for the c o w of purpose. He taught that meditation or
the hermitage, Lakshmi, was remarkable. dhyana is regular battle, for it is an effort
A f t e r the manner of an avadhuta or a G o d - to keep hold of one thought to the e x c l u -
m i n d e d devotee, he suffered without protest sion of all else. Continuing his observations
all incidence of pain. His conduct in silently on meditation he o b s e r v e d : " W h e n m e d i -
enduring the b l o w s of thieves w h o b r o k e tation is w e l l established, it can n o m o r e b e
into his A s h r a m reminds one of the conduct given u p . " A s for enquiry, he said that it
of the great avadhutha, described in Bhaga-
vata. A l l these activities of the Sage g o to 4 Gita, IV, 8.
s h o w that he was not trying to k e e p h i m - 5 Gita, XVI, 15.
6Hnd\, II, 55,
1966 SRI RAMANA MAHARStti 241

was earnest S e l f - e n q u i r y that really hasten- e v e r y o n e is in fact self-realized ; only, and

ed the k n o w l e d g e of the Self. this is the great m y s t e r y — p e o p l e d o not
k n o w this and want to realise the Self.
It is interesting to note in this context
Realization consists only in getting r i d of t h e
that the Sage of Arunachala was focussing
false idea that o n e is not realized. It is not
the attention of the religious-minded on t w o
anything n e w to b e acquired. It must already
important lessons w h i c h the Upanishads, the
exist or it w o u l d not be eternal, and only
Gita and the Brahma-Sutra taught on the
what is eternal is w o r t h striving f o r . " In
p r o b l e m of realization. The Upanishads and
other w o r d s the Sage was saying that the
Gita repeatedly speak about the utility of
soul in its natural state w a s Sat-chit-ananda
m e d i t a t i o n ; and the Gita in particular
and that m a n had to realize this by
speaks eloquently of the y o g i or the person
enlightenment and r e m o v a l of ignorance.
w h o practises meditation. Krishna calls upon
The Sage himself brought out t h e signifi-
A r j u n a to b e c o m e a y o g i for such a one
cance of the theory of natural state w h e n
was " s u p e r i o r to the ascetics and superior
he said, " To remain without question or
even to those versed in sacred lore. In fact,
doubt is y o u r natural state . . . the Self is
he w a s superior even to those w h o p e r -
always there. Y o u have only to r e m o v e the
f o r m e d actions with m o t i v e . "
7
A s for the
veil obstructing the revelation of the S e l f " .
importance of enquiry, the Brahma-Sutras
A n d in this theory of the natural state, or
of Badarayana m a k e it the starting point of
original state, as it is also k n o w n , the G u r u
Vedantic study. T h e opening sutra of that
or the spiritual teacher did not find an i m -
text says : " Then, therefore the inquiry
portant place. T h e Sage himself had n o
into B r a h m a n . "
8

spiritual teacher and did not b e l i e v e that

A l l this should not b e interpreted that the one was absolutely necessary for an
Sage of Arunachala had nothing n e w to aspirant. He maintained that there w a s but
offer to the development of Indian P h i l o s o - one Guru and that was one's o w n Self :
phic thought or that he just taught w h a t " One must not l o o k u p o n the G u r u as a,
the ancient Indian seers had done. It only person ; he is not anything else than the
shows that the, life and teachings of Sri real Self of the disciple. W h e n the^Self is
Ramana Maharshi rested firmly on the realized, then there is neither G u r u nor d i s -
foundations of the early philosophic thought ciple ". The, theory also did not give an i m -
of India. The contribution of Sri Ramana portant p l a c e to analysing the causes of pain
was u n i q u e in the sense that he approached as do other philosophic systems. Rather, it
the p r o b l e m of Self-realization f r o m a n e w insisted on r e m o v i n g h u m a n pain and
angle. He did not w o r r y m u c h to m a k e the suffering.
point that the soul and the Supreme w e r e
A r e m a r k a b l e feature for w h i c h the, Sage
identical, though he had complete faith in
of Arunachala b e c a m e famous was the great
the doctrine. He was m o r e keen on d r a w i n g
silence he maintained. F o r a time after h e
attention to the natural state of the soul. T o
obtained Realization, he remained silent. It
a devoted enquirer he said : " S e l f - e n q u i r y ,
was only during the latter part of his life
' who am I ? is a different technique f r o m
that he b r o k e his silence. Of course, mouna
the meditation : ' 1 am Siva ' o r * I a m He
or silence was considered a p e n a n c e b y 9

I rather emphasise s e l f - k n o w l e d g e for y o u

p e o p l e of the past. L o r d Krishna pointed out
are first concerned with yourself b e f o r e y o u
that one of the characteristic features of a
k n o w the w o r l d or its L o r d . The ' I am H e '
devotee was mouna or practice, of s i l e n c e . 10

or ' I am Brahman •' meditation is m o r e or

But what is to b e noted is that Sri Ramana
less mental, but the quest for the Self of
m a d e it his chief instrument for S e l f - r e a l i -
which I speak is a direct m e t h o d and is
zation and for communicating his teaching,
superior to i t " . Explaining the theory of
natural state, the Sage said : " Consciousness 7 Gita, VI, 46. - —
is the Self of w h i c h e v e r y o n e is aware. N o 8 Brahmasutra, I, I, l.
one is ever a w a y f r o m his self and therefore 9 Gita, XVII, 16.
10 Ibid., XII, 19.
242 THE M O U N T A I N P A T H

although it m a y look odd to say that he this Saint of m o d e r n times desired to help
taught in silence. The Sage himself spoke those w h o sought to progress on the path of
highly of this holy practice and said : " That spirituality. While some of his methods look
stage w h i c h transcends speech and thought strange, his object was always to m a k e a
is mouna, it is meditation without mental man better and to m a k e human society holy.
activity. Deep meditation is eternal speech. The life and teachings of the great Saint
Silence is ever-speaking ; it is the perennial Ramana, thus bear out the saying of the
flow of language ". W h e n visitors came to Bhagavata :
him and told him their problems he did not
always answer but sometimes merely smiled " Y o g a or Sankhya or righteousness or a
at the devotees silently. A n d this conduct study of the Vedas or asceticism or r e n u n -
on the part of the Sage w o r k e d ; for m a n y ciation or sacrifice or good deeds do not
a visitor has admitted that his p r o b l e m was captivate me. Neither v o w s nor worship nor
solved s o m e h o w . Surely, this kind of silence holy places are able to capture m e . I can
on the part of the Sage was m o r e creative. only be w o n b y the fellowship of saints,
which brings to an end all a t t a c h m e n t . " 11

Such was the unique personality of Sage

Ramana. Like all other Sages of the past, 11 Bhagavata, II, 12, 1.

OUTER CHANGE AND INNER POISE

By IRMGARD GEORGE SCHULTZ

L o o k i n g at the sky with its millions of Then a n e w era :

twinkling stars, w e m a y often w o n d e r h o w " T h e earth arises once m o r e in eternal
m a n y of them still exist, since everything green f r o m the sea,
in the universe is in mutation. The evidence A l l evil disappears and a P o w e r f r o m
of our senses deceives us. Stars that w e above ends all fighting."
think w e see m a y be thousands of light years Similar destruction and renewal is described
a w a y and the light they once emitted b e in the Bible, in the ' B o o k of R e v e l a t i o n s ' .
still travelling towards us w h e n they t h e m - " Fire fell f r o m the sky and consumed all.
selves have already perished. The w h o l e A n d I saw a n e w sky and a n e w earth, for
universe alternately takes f o r m and perishes. the first sky and the first earth had p e r i s h -
Kalpa and Pralaya the Hindus call the p r o - ed, and the sea was no m o r e ; and I saw
cess. T h e ancient Germanic Edda also k n e w the holy city, the N e w Jerusalem."
of it.
E v e r y w h e r e change and mutation. And
" In primeval times w h e n Y m i r lived the same in human life with its passing
T h e r e was no sea, there was no earth, clouds of light and shadow. The same with
no sky there was, human death and rebirth. F e w indeed there
. Nothing was to be seen but a y a w n i n g are w h o can keep their inner poise w h e n
abyss without life ". death approaches, w h e n the sun of life
becomes dark, the stars fall and everything
Then the giant Y m i r created the earth. But the flesh is heir to is taken a w a y ! The only
after millions of years a mutation took place w a y is to give up all the wishes of the
described by the Edda as the end of the human self and remain untouched irT the
world : noise of the w o r l d , feeling only the pure
" The sun becomes dark, the earth sinks sense of being in the heart, is union with
into the sea, the Absolute w h i c h remains unaffected b y
The bright stars fall crashing f r o m the the creation and dissolution not only of a
sky : the end of the w o r l d is c o m e . " human life but of the entire universe.
 NARAYANA GURU
By JOHN SPIERS

The whole of Kerala knows about

Narayana Guru. At least t w o million
Malayalis as w e l l as a large g r o u p in South
Kanara a c k n o w l e d g e themselves as his f o l -
lowers. The Guru's birthday, w h i c h takes
place in the lion month ( A u g u s t - S e p t e m -
b e r ) around the harvest festival t i m e of
Onam, is an official holiday. On N e w Year's
Day thousands of devotees go on a p i l g r i -
m a g e to his shrine at Sivagiri, near Varkala,
some t w e n t y miles north of T r i v a n d r u m .
T h e math there is the headquarters of the
Sri Narayana Dharma Sangham, a b o d y of
sannyasins w h o have looked after the p r o -
perties left behind b y the Guru since his
death in 1928.

There are dozens of temples, f r o m M a n g a -

lore to the Cape w h i c h w e r e installed b y ashram-schools transmitted philosophic
him. In the Guru's name there are m a n y w i s d o m f r o m the time of Thales for over a
large colleges as w e l l as several missions thousand years, until the Christian emperor
and dispensaries. A n organization called the Justinian outlawed these institutions in the
Sri Narayana Dharma Paripalana Y o g a m , sixth century A . D .
m o r e familiarly called the S N D P Y ( w r o n g l y
believed to have been founded b y the G u r u ) The basic biographical facts about
plays a big role in the c o m m u n a l politics of Narayana Guru m a y be briefly stated as
Kerala. follows : He was born in 1854 in C h e m p a z -
handy, a small village near T r i v a n d r u m , His
A p a r t f r o m these social and religious father was a farmer. The b o y Nanu was of
establishments, there is the Narayana G u r u - a retiring and studious disposition. Despite
kula, a G u r u - d i s c i p l e family under the caste obstacles, he m a n a g e d to secure a
founder and head, Nataraja Guru w h o , as mastery of Sanskrit. He was d r a w n to the
the spiritual successor and sat-sishya of philosophic life and wandered, searching,
Narayana Guru, has dedicated his life meditating and studying, over a period of
to the w a y and the teaching of the Guru. years about w h i c h v e r y little is k n o w n ,
This institution has a contemplative basis, except such items as his living in a cave on
with ashrams and centres in m a n y parts of a hill near K a n y a k u m a r i , and his associa-
India, as w e l l as overseas, in Singapore, tion with a wise man k n o w n as Chattambi
France, B e l g i u m and the U.S.A. It has Swami, and with an expert in the esoterics
been m y privilege for nearly t w e n t y years of hatha y o g a called T h y k k a d A y y a v u . To
to b e affiliated to this g r o w i n g G u r u - f a m i l y the extent that they confirmed his o w n
w h i c h is directly linked with Narayana Guru insights they can be called his Gurus.
under the traditional method of transmis-
sion of teaching f r o m G u r u to disciple B y the time he was thirty our subject
( G u r u - s i s h y a p a r a m p a r a ) . This was k n o w n b e c a m e revered as a recluse sitting under a
in the ancient w o r l d of Europe w h e r e the tree b y a stream ; and people sought him
 THE M O U N T A I N RATH July

out m o r e and m o r e because of the kindly phant, a dog and even a d o g - e a t e r as the
advice he gave. H e began to take on the role same. Narayana Guru w e n t to the heart of
of a Guru, and signed himself as such. He the matter b y invoking biological proof,
led a public life f r o m this time until his equating caste (jati) with species. H e
death at the age of s e v e n t y - f o u r . summed it up in one of his best k n o w n w o r k s
in Malayalam ( e x c e p t for the first verse
T h e w o r d Guru, w h i c h simply means a which, for reasons of poetic justice, he wrote,
destroyer of darkness or ignorance, upsets a in Sanskrit) w h i c h is w o r t h quoting here in
lot of people w h o see authoritarianism full. It is called Jati Mimamsa.
w h i c h disagrees with their sense of equality
and justice. But the highest w i s d o m , k n o w n CASTE CRITICALLY EXAMINED 1

in India as B r a h m a - v i d y a (the science of

the A b s o l u t e ) , w h i c h is a w a y of life as well 1. Man's humanity marks out the human
as a b o d y of k n o w l e d g e , demands at least kind
the disciplined attention w h i c h e v e n ordinary Even as bovinity proclaims a c o w .
teachers w i t h any expertise must insist on B r a h m i n h o o d and such are not t h u s -
in their pupils, for otherwise not even the wise ;
v e r y notions of equality and justice could
N o n e see this truth, alas !
b e taught. T h e true G u r u also, it m a y be
said, teaches a f r e e d o m f r o m all tyranny, and 2. Of one, G o d , of one faith and of one kind
an equality and justice w h i c h goes far is m a n ;
b e y o n d the relativistic forms of these values Of one w o m b , of one f o r m ; difference
w h i c h today are m e r e debased currency. In here there is none.
tndia there is a religious f r e e d o m w h i c h has
3. Within a species, is it not, that offspring
no fixed creed to bind it together, but f r o m
truly breed ?
the Himalayas to the Cape, covering both
The c o m m u n i t y of m a n thus v i e w e d , to
o r t h o d o x y and h e t e r o d o x y , one grand c o n -
a single caste belongs.
nective principle has been respected for all
teachers of spiritual f r e e d o m . Guruhood 4. Of the human species is e v e n a brahmin
v i e w e d in this correct w a y transcends the born, as is the pariah too ;
social w o r l d of belief or caste distinction. W h e r e then is the difference in caste as
b e t w e e n m a n and m a n ?
A s most of the Guru's followers w e r e
5. In b y g o n e days of a pariah w o m a n the
d r a w n f r o m the b o t t o m levels of the strictly
great sage Parasara w a s born,
theocratic society of the Travancore and
A s e v e n he of V e d i c - a p h o r i s m f a m e of
Cochin of those days, the Guru had to face
a maid of the fisher-folk.
right a w a y this endemic disease called caste.

Verse t w o has b e c o m e a slogan among the

W i s d o m crosses all m a n - m a d e frontiers.
Guru's followers. But the full composition
Wise m e n have c o m e f r o m all ranks of life,
reveals the scientific approach of the Guru.
Equally, kings and proletarians h a v e sat at
T h e last verse refers to V e d a - V y a s a or B a d a -
the feet of wise men. Narayana G u r u was
rayana, author of the Brahma-sutras, r e c o g -
at one and the same time conservative in his
nized b y the most o r t h o d o x brahmins as
respect for w i s d o m traditions, and r e v o l u -
among the holiest of their Gurus. T h e r e is
tionary in revaluating, restating, and p r e -
a touch of h u m o u r in bringing in evidence
senting afresh the perennial truth. In the
f r o m the canonical scriptures to s h o w the
Dhammapada the Buddha revalued the
absurdity of c o m m o n c l o s e d - i n notions of
notions of brahmin and pariah (outcaste)
caste. T h e Guru gave a final touch to the
in terms of behaviour types, and m u c h later
situation b y training untouchable b o y s to b e
Vyasa in the B h a g a v a d Gita amplified this
temple priests. With their clean dress,
conception w h i l e at the same time saying
that a wise man sees a holy brahmin, an e l e - i The translations are by Nataraja Guru
1966 NARAYANA GURU 245

ability to chant in Sanskrit and conduct of Philosophical Visions). This is in

ritual properly, their vegetarian diet and Sanskrit and consists of one hundred
disciplined ashram behaviour, they w e r e verses, arranged into ten chapters. It covers
indistinguishable f r o m their brahmin c o u n - the w h o l e of B r a h m a v i d y a (the Science of
terparts. the A b s o l u t e ) , f r o m various points of v i e w
(darshanas), f r o m c o s m o g o n y to Nirvana,
Religion too came under the scrutiny of dealing with epistemology, ontology, a d o r a -
the Guru. He declared that it did not matter tion ( b h a k t i ) , action ( k a r m a ) and other
what religion a man f o l l o w e d , p r o v i d e d it topics, bringing all together in a unified
m a d e him a better man. To pit one religion f r a m e w o r k w h i c h has the Self or the A b s o -
against another w a s w r o n g . It only b r o u g h t lute as its n o r m , standard or principle. This
both into disrepute. H e once declared there w o r k cannot b e quoted piecemeal. It is a
could be as m a n y religions or beliefs as there monumental treatise.
w e r e human beings. T h e sense of the n u m i -
nous' or the holy was the c o m m o n principle Despite his great learning as a m o d e l G u r u
to b e found e v e r y w h e r e . and teacher of the science of the Absolute,
T h e Guru's sense of h u m o u r was seen on the Guru was a m a n of plain and simple
one occasion w h e n he called attention to w a y s , insisting on cleanliness, orderliness,
some devotees w h o w e r e offering flowers and and c o m m o n sense. H e preferred direct c o n -
fruits to his o w n portrait in a shrine. " L o o k tact with perhaps some poor but sincere p e a -
at t h a t " , he r e m a r k e d to a g r o u p w h o sant, to the noisy fuss of public gatherings
gathered round him, " H e r e I stand in reality presided over b y V I P ' s .
without m y breakfast and still waiting for
it ; but m y painting gets all the elaborate In writing this t h u m b - n a i l sketch of
ritualist attention. That is clue to the e x a g - Narayana Guru, I h a v e chosen to treat h i m
gerations of r e l i g i o n ! " as a reasonable m a n and a Guru w h o stood
for the highest w i s d o m or spirituality for
T h e G u r u c o m p o s e d nearly fifty w o r k s in which India has been famed. In doing so,
Sanskrit and Malayalam. He w r o t e simple I h a v e tried to avoid the social and h i s t o -
prayers as w e l l as p r o f o u n d l y philosophical rical aspects, because the river of time runs
poems. The A t m o p a d e s h a Satakam ( O n e fast and what seemed important at one
Hundred Verses Addressed to the Self) is a period loses its significance later w h e n fresh
guide to self-understanding full of original problems e m e r g e out of the flux of relative
illustration. F o r example, t w o verses p r o - events. Not that relative happenings should
vide a " laboratory proof " of the sameness be undervalued. But they tend to obscure
of the Self in all : the eternally significant in the subject. I
have also avoided all c o m m e n t on the m i r a -
" W h o sits there in the dark ? Declare ! "
culous with its exaggerations of piety, e c s t a -
says one ;
sies and w o n d e r s . Not that these things do
W h e r e u p o n another, himself intent to find,
not exist, but I consider them secondary
in turn
features to the main theme of a c o n t e m p l a -
Asks, hearing the first : " W h o m a y y o u
tive scientist or scientific contemplative f o r
even b e ? "
w h o m the w o n d e r of the A b s o l u t e w a s .
For both, the w o r d of response is but one.
always present, but w h o , at the same time,
The repeated " I , I " contemplated f r o m
cautioned his f o l l o w e r s about the dangers
within
of psychism. M y subject was neither a
Is not m a n y but remains one ; divergent
social reformer nor a Christian saint. He
egoity
was a Guru, that is the beginning and the end
Being multiple, with the totality of such of the matter ; and he belongs to mankind,
The Self-substance too continuity assumes. as an e m b o d i m e n t of the w i s d o m w h i c h h e
Another m a j o r w o r k of Narayana G u r u re-stated in such a w a y that all might
is called Darshana Mala (A Garland benefit,
246 THE MOUNTAIN P A T H July

In conclusion, readers of The Mountain He comes to his o w n j t a t e , radiant —

Path with its non-rivalistic emphasis on everlasting —
sustaining the same w i s d o m as manifested Of B e i n g - K n o w i n g - J o y .
in the Maharshi, m a y be interested in the
following stanzas w h i c h Narayana G u r u 3 In discourse the recluse excels,
composed on a visit to Bhagavan Sri Ramana But often restrained in w o r d s , he is seen
in 19.1.6 and w h i c h obviously had the here as one ignorant,
Maharshi in mind : It is called Municharya Wandering, sitting, or standing still ;
Panchakam : Having once c o m e to this changing
b o d y , sanctioned b y time,
He ever contemplates the state
THE W A Y OF THE R E C L U S E Of Selfhood's uncut Consciousness
supreme,
1. For the hermit whose attachments are
gone, 4
- Outside the scope of what is spoken of
His arm, makes it not for him a pillow ? as existing or non-existing,
The earth w h e r e o n his footsteps fall A s unthinkable, ungraspable, minute,
Gaining sin-dispelling p o w e r . not-short, stainless or supreme,
Makes it not for him a couch ? Immobile, erect, or most exalted,
For such as he, what use of goods here ? He seeks to attain that all-fourth
Ever m e r g e d as his mind is in the verity ( t u r i y a ) state
of ' T h a t thou a r t ' Turning a w a y f r o m both this and that
His bliss transcends inclusively all A s one w h o aims properly
forms of j o y . To reach b e y o n d both being and n o n -
being.

2. Desireless as he is, for nothing ever 5. Let h i m live in his o w n home, or in the
asking, forest.
Partaking of food brought to him b y Or at the water's edge — no matter —
chance With mind ever fixed in the Absolute
The b o d y just to sustain ; T h e Y o g i ever dwells, seeing all here
F r o m all cares free, sleeping on the in terms of Selfhood ;
thoroughfare, Like a mirage in a desert land.
Ever immersed in the vision of the Self, He enjoys bliss, that Silent One
The hermit, attaining to the unity of Contemplating that Absolute supreme
life and S e l f - s u p r e m e , w h i c h is b e y o n d all compare.

THIS

By L. P. Y A N D E L L

No problems —
Just ' m e '.
No ' m e '
Just ' This '.
Ah This!
 WHAT IS REINCARNATED ?

By D O R O T H Y C. D O N A T H

What is " reincax-nation " — and who or But there is another and v e r y different
what reincarnates ? v i e w and one that has had a long history
even in m a n y of the philosophies of the West
Dear to the heart of m o d e r n man, and of — t h a t of reincarnation, or successive r e -
Western man in particular, is the cult of the births to allow for spiritual evolution through
individual — of the personal ego who man's o w n efforts o v e r a sufficient length of
struggles his w a y through life seeking to time. This v i e w can b e divided into t w o
o v e r c o m e not only the obstacles in his o w n main schools of thought ; let us consider
career, but the forces of nature as w e l l — each one carefully.
looking outward for " fresh fields to c o n -
q u e r , " seldom inward save t o w a r d a v a g u e l y A c c o r d i n g to the first, " r e i n c a r n a t i o n "
envisioned " s o u l " w h i c h he has been taught means the successive rebirths of an e g o -
to believe he is, or has — hoping for eternal soul, monad, or entity, inhabiting a n e w b o d y
rewards in heaven if he is " good ", or fear- each round, and carrying f o r w a r d a process
ing eternal punishments in hell if he is not. of individual evolution ( o r sometimes r e t r o -
To him, this one life is the sum of his human gression) depending u p o n the thoughts and
existence ; " evolution " he relegates to the consequent actions that dominate it in each
phenomenal w o r l d s ; " e t e r n i t y " has little succeeding life, until eventually it returns,
meaning for him save in terms of a " final disciplined and enlightened, to the Source
j u d g m e n t " and his o w n personal fate. f r o m whence, it came. The controlling force
here fas in other v i e w s as w e l l ) is K a r m a ,
H o w v e r y circumscribed is this v i e w — - action and reaction, or the L a w of Cause and
h o w lacking in opportunity for the acquisi- Effect, w h i c h governs the " f a t e " of each
tion of k n o w l e d g e , for continued g r o w t h , for individual according to the uses he makes
development of inner potentialities and the of his privileges as a thinking entity with
unfolding of W i s d o m , for realization of the free will to f o l l o w either " g o o d " or " evil "
essential spiritual nature of man, and of paths.
Enlightenment itself ! G r o w t h , in the full
evolutionary sense, cannot b e accomplished This doctrine of an enduring, personal
in a day — and " a d a y " is all that the self—passing f r o m life to life no matter h o w
limited span of one short earth-life can variously " clothed " — a p p e a l s to those w h o
represent on the cosmic scale of eternity. still cling to an e g o — h o w e v e r rarified—who
Enmeshed in this belief, what answer can still cling, h o w e v e r unwittingly, to the " little
there b e to the physical, mental, and e n v i - self ", and cannot yet envision a higher S E L F
ronmental inequalities that confront children in which each one realizes his true identity
n e w - b o r n into the w o r l d ? H o w account for with Universal Consciousness and ceases t o
their different paths and ends, e x c e p t to say differentiate b e t w e e n m e and thee, this and
that " blind fate " or some arbitrary P o w e r that, k n o w e r and k n o w n , and all the d u a l i -
outside of ourselves has capriciously thrust ties that seem so real on the relative plane
them, w i l l y - n i l l y , into a w o r l d not of their of ordinary human thought. This doctrine
o w n making ? W o u l d a human parent of a discrete, reincarnating entity contains
k n o w i n g l y afflict his children w i t h such a its o w n contradiction, for h o w can unity with
burden ? H o w m u c h less w o u l d the wise and the Divine Source, the A b s o l u t e , ever b e
immutable L a w of Life decree such punish- realized while belief in a separate self r e -
ments to its m a n y manifestations ? mains ?
248 THE M O U N T A I N PATH July

A c c o r d i n g to the second v i e w , " r e i n c a r - M I N D for want of a better term, for w e

nation " signifies a carrying f o r w a r d under must use w o r d s and concepts in the course
the L a w of K a r m a , not of an illusory, p e r - of a discussion, although these are only
sonal e g o - s o u l , but of the l i f e - f o r c e , the stepping-stones, " intellectual approxima-
stream of consciousness—the character— tions " , as someone has said, " t o what, in
built u p in each succeeding life on p r e c e d - the end, must be realized intuitively."
ing causal foundations, and creating in its
It is obvious that the physical b o d y and
turn the K a r m i c forces w h i c h w i l l affect the
its senses, w h i c h dissolve at death, cannot
course of its future incarnations. T h e y deny
reincarnate. Then what of this personal
thd doctrine of an enduring e g o — w h i c h to
self, this " I " on w h i c h most of us set such
them is as perishable and transient as the
great store ? Let us, for the sake of a r g u -
b o d y it is presumed to inhabit. T h e y c o m -
ment, call its elements " The Five S k a n -
pare the reincarnation process to the l i g h t -
dfias," or " T h e Five A g g r e g a t e s " , as t h e
ing of a n e w candle f r o m the flame of an
Buddha did. These consist of ( 1 ) the p h y -
old o n e — t h e flame goes on, but the candle
sical b o d y and its senses—-already c o n s i d e r -
is consumed. Each n e w l y kindled flame
ed and dismissed ; ( 2 ) feelings and sensa-
takes its character f r o m the preceding one,
tions (dependent u p o n the b o d y and its
but is not identical with it, nor is the candle
senses) ; ( 3 ) emotional reactions or volition
the same.
(dependent u p o n feelings and sensations) ;
N o one, h o w e v e r , disputes the fact that ( 4 ) perceptions leading to m e m o r y ( d e p e n -
K a r m a underlies the reincarnation process. dent u p o n all that preceded t h e m ) ; and
Breaking free f r o m this B i r t h - a n d - D e a t h ( 5 ) consciousness. Take all these a w a y at
c y c l e — t h e attainment of N i r v a n a — c a n o n l y death, and w h a t h a v e y o u left ? Certainly
b e accomplished b y the w i l l to seek and nothing that can b e called a " self " . Here
unfold one's o w n Enlightenment, the effort no thing remains to reincarnate.
to u n c o v e r that Reality w h i c h lies latent, Is there something m o r e ?
buried in most of us under layers of spiri-
In the living being a constant interaction
tual ignorance and delusion as to our real
is taking place b e t w e e n the Five S k a n d h a s —
nature and the meaning and purpose of life.
and " action " and " r e a c t i o n " is the heart
W h i c h of these t w o schools of thought of K a r m a . W h a t is it that animates this
provides the most logical answer to the stream of consciousness, this character of
reincarnation p r o b l e m ? w h i c h w e have spoken and, for that matter,
the f o r c e of K a r m a itself ? Let us go b a c k
W h i l e o n e must reason f r o m the stand-
to the term w e first u s e d — M I N D , C o n s c i o u s -
point of his o w n understanding at any given
ness—the Source and G r o u n d f r o m w h i c h
time and level, I do not believe that m e r e l y
both logic and intuition tell us that all m a n i -
doctrinal questions, or even semantics, are
festation must arise. S o m e call it " T h e
of primary importance h e r e — f o r the basic
V o i d " , or " T h e P l e n u m Void"—THAT
realizations gained o v e r m a n y thousands of
f r o m w h i c h all manifested things e m e r g e
years b y the seers and saints of all the
(although it does not consist of t h e m ) , and
w o r l d ' s great religions are in essence the
to w h i c h all manifested things return. A l l i e d
same. Let us consider some of them, and
with this, and f o r m i n g the b r i d g e b e t w e e n
continue with the question : W h a t is it that
them, is the Alaya, or Store Consciousness
reincarnates ?
(in a sense akin to the " Collective U n c o n -
It is evident that all the c o m p o n e n t e l e - scious " of Western p s y c h o l o g y ) , w h e r e the
ments of the reincarnation process are in a memories of m a n and of all sentient life lie
continual state of flux, or b e c o m i n g — n o t h i n g waiting to b e tapped w h e n the time is ripe.
Is static or " fixed " — and that the m o v i n g Here w e find wheels within wheels, s y m b o -
f o r c e behind it all must be. a mental one— lized in B u d d h i s m b y " T h e W h e e l of L i f e " ,
not on the relative and human, but on the turning purposefully and s l o w l y in the n a t u -
Cosmic and spiritual scale. Let us call it ral course of evolution, turning more
im W H A T IS R E I N C A R N A T E D ? 249

rapidly as the enlightened mind and w i l l a permanent e g o - s o u l and all its c o n c o m i -

f o l l o w the Path and depart not f r o m it. T h u s tant illusions. But identification w i t h U n i -
w e see that M I N D alone is unchanging, and versal Mind, Spirt, Thatness, or T h u s n e s s —
the G r o u n d of our being, alone, eternal. A l l the G r o u n d of all b e i n g — o p e n s f o r us an
life, as an emanation of M I N D , partakes of endless vista of Consciousness far b e y o n d
its nature, and so continues in repeatedly anything c o n c e i v a b l e b y the little self'—a
manifested f o r m s until Ultimate Enlighten- Consciousness b e y o n d either g o o d or evil,
m e n t — N i r v a n a — f r e e s us f r o m the W h e e l of diversity or unity—inexpressible, and only
Birth-and-Death. to b e gained through Ultimate E n l i g h t e n -
ment itself.
Due to the limitations of language w e
must use the personal p r o n o u n w h e n s p e a k - W e carry our future in the palms of our
ing of " his " or " m y " f o r m e r incarnations, hands today ; and so there is h o p e and final
of " his " or " m y " future ones ; but the certainty of an unending vista of LIFE, of a
little " I " is as transient as the b o d y that supernal State of Consciousness w h o s e g l i m -
clothes it. T o speak of one w h o r e i n c a r - merings, e v e n n o w , lighten our inmost
nates, if w e are not careful in our thinking, hearts as each travels his Path t o w a r d the
draws us b a c k to the stultifying concept of Goal.

A l l these mantras h a v e intrinsic p o w e r in them and w h e n y o u chant

them continuously they create in you harmonious vibrations. Your
disturbed mind becomes calm and sojene. Even diseases in the b o d y
disappear. Inharmonious vibrations in the b o d y cause ailments. The
chanting of the mantra brings in balanced vibrations and r e m o v e s all
distempers. First it must be applied to control and harmonise the mind.
You w i l l b e filled with divine h a r m o n y . B y chanting the mantras y o u
will see that discordant vibrations give place to harmonious vibrations.
Irritability, bad thoughts, distractions, all disappear. Y o u r w i l d nature
is tamed. A l l selfish desires and instincts are subdued. You become a
completely changed person.

— S W A M I R A M D A S , G o d - E x p e r i e n c e , p. 113-4.

* * # #

The wise, declare that there is really only One I m m u t a b l e Being.

When y o u relinquish passions the One remains, the m a n y disappear.

— Avadhuta Gita, 1, 22.

* * * *

G o d has b e c o m e that which I am and has m a d e me, that w h i c h

He is. — J A C O B B O E H M E .
 t AM ALPHA AND OMEGA
By G L A D Y S DE MEUTER

Saint Anselm, consecrated Archbishop of ed : ' A s a man sows, so shall he reap.' Earth
Canterbury in the year 1093, once spoke to is likened to a school-room to which the
an abbot in charge of bringing up youths in jiva returns until the lessons have been
the cloister : * Solid food is given to one who learnt and duality transcended to embrace
is able to digest it, but a babe, if deprived of Reality.
its milk and fed such fare would most cer-
tainly not benefit, but choke on it. W e may When Jesus walked among the hills of
apply this to enquirers after Truth who Judaea and word spread among the people
must be given spiritual sustenance accord- that a great prophet was newly risen, many
ing to their inner capacity to receive. The wondered whether the Nazarene was Elias
advanced may be offered the solid food of or some other holy man who had been dead
patience in adversity, returning good for for centuries.
evil and nurturing love for one's foes ; That Jesus possessed knowledge of this
whereas the babes in spiritual training belief we know from the question which he
must receive kind encouragement, gentle- put to his disciples : ' Whom say the people
ness, understanding and loving patience. In that I am ? ' When speaking of John the
this way, you will by Divine Guidance, lead Baptist, Jesus stated : But I say unto you
i

both the weak and the strong to God.' that Elias is come already, and they knew
There are many paths leading to the him not, and have done unto him whatso-
Summit, and pilgrims seeking Truth are ever they listed \ And those whose inner
ears were opened, heard and understood the
given sustenance according to their tem-
words of the Master.
perament and state of development.

The wise pilgrim does not indulge in At the second council of Constantinople,
satisfying mental curiosity and refrains from A.D. 553, the doctrine of reincarnation was
asking questions pertaining to the ego and proclaimed a heresy : ' Whoever shall up-
its activities. Having accepted the truth that hold the mythical doctrine of the pre-
I A M pure BEING, with neither beginning existence of the soul, and the consequent
nor end, but everpresent in the Eternal Now, opinion of its return, let him be anathema.'
he is intent on eradicating the source of
Those who reject the Law of Karma
selfishness, misery and discord which he
whereby Man receives the just payment of
knows to be none else but the spurious ' I '
his sowing, are not able to reconcile them-
or ego.
selves to the teaching : ' God is Love \ They
The aim of religion is to annihilate selfish- encounter sorrow, pain, hatred and violence
ness in order to attain selflessness or that on this earth-plane and consequently attri-
Perfect Equanimity where the ' 1 - I ' shines bute this disharmony to an awe-inspiring
in luminous splendour. Judge Whose fearful hand deals out death
and destruction as well as life and happiness.
The wise pilgrim also refrains from con- That the Sovereign Power remains aloof
demning the viewpoint of others, but under- from the ego-world is beyond the under-
stands that in time they will no longer standing of some, yet this truth has been
require the ladder which aided ascent. If taught throughout the ages by the Masters.
the seeker is not able to grasp the highest
Truth, then the doctrine of reincarnation is Gautama Buddha uttered these significant
expounded. The law of causation is explain- words : * By one's self evil is done ; by one's
1966 I AM ALPHA AND OMEGA

self one suffers . . , Both purity and im- is that the ego must be crucified so that
purity belong to one's self . . , wealthy resurrection or awakening f r o m the t o m b of
indeed is he w h o enjoys the riches of the ignorance m a y take place. Unless Man
Path — the wealth of those w h o are ever detaches himself f r o m desiring things found
intent on seeking the Highest Truth.' in this evanescent w o r l d he w i l l continue to
slumber in ignorance, and w i l l carry the
A n d Sri Ramakrishna said : " B e y o n d
h e a v y burden of transient j o y s and suffer-
Maya, v i d y a and avidya is Brahman. The
ing until such time as Grace grants S e l f -
w o r l d consists of the illusory duality of good
Knowledge.
and evil but Brahman is b e y o n d these.' Y o u
m a y enquire : ' H o w then can one u n d e r - T o concern oneself with the comings and
stand pain, misery and sorrow ? ' T h e r e p l y goings of the ego is not w i s d o m , for although
w i l l b e that these concern only the jiva — Man m a y seek to understand the m y s t e r y
Brahman is not at all affected b y them. Just of birth and death, in truth neither birth
as a snake m a y inject poison through its nor death takes place. T h e r e is no Liberation
bite yet remain unaffected b y the poison it to be attained or Self to be Realized. Tat
carries, so is Brahman b e y o n d the illusion T v a m Asi — ' Thou art T h a t ' — A b s o l u t e
of duality." B e i n g ! I A M remains unaffected b y the
apparent rebirths of the ego, and the ardent
Meister Eckhart, the Christian m y s t i c
f o l l o w e r of Truth w h o wishes to b e released
states : ' There is within the soul a Spirit,
f r o m the bonds imposed b y the impostor
b e y o n d the fringe of time and the w o r l d
' 1 ' must release himself f r o m the thought
. . . itself w h o l l y spiritual — nameless and
that h e is the b o d y or that the thought -
formless It is One alone.'
w o r l d is his Self.
B e y o n d the limitations imposed b y an
Surrendering to that Peace W h i c h is
unreal ego, lies infinite f r e e d o m where
Eternal, and w h i c h passeth all u n d e r s t a n d -
space, time and causation do not exist. The
ing, the pilgrim m a y w a t c h the s h a d o w -
renunciation of ' I ' and ' mine ' is the W a y
play of the ego with the vision of the Wise
to attain liberation f r o m an imaginary
w h o teach that this e g o - l i f e is but a d e w , a
bondage.
dream, a b u b b l e — the tinkle of a camel's
Jesus says : ' He that loseth his life for bell. It is the Lila of the L o r d , and in the
m y sake shall find it. What is meant here,
5
w o r d s of a living Saint : a game of L o v e . '
1

The reason cannot attain to H i m or name H i m or k n o w H i m . . .

nor can any affirmation or negation be applied to H i m . ... He transcends
all affirmation as the perfect and unique cause of all things, and all
negation b y the p r e - e m i n e n c e of His simple and absolute nature, free
from every limitation and b e y o n d them all.
— PSEUDO-DIONYSIUS.

sjc S)K

If, then, a man sees himself b e c o m e one with the One, he has in
himself a likeness of the One ; and if he passes out of himself as an
image to its archetype he has reached the end of his j o u r n e y . This m a y
be called the flight of the alone to the A l o n e . — P L O T I N U S .
 CAUSALITY AND REBIRTH
By D R . W. J. HENN C O L L I N S

THE MIDDLE WAY IN CLEAR WORDS

Offered with gratitude and respect to the memory of the Masters Nagarjuna and
Chandrakirti who composed the verses and commentary of the Prasannapada Madhya-
makavrtti.
Shall I say it again ? In order to arrive tHere,
To arrive where you are, to get from where you are not,
You must go by a way wherein there is no ecstasy.
In order to arrive at what you do not know
You must go by a way which is the way of ignorance.
In order to possess what you do not possess
You must go by the way of dispossession.
In order to arrive at what you are not
You nTust go through the way in which you are not.
And what you do not know is the only thing you know
And what you own is what you do not own
And where you are is where you are not.
— T. S. ELIOT,
" East Coker :

The method of critical analysis, has the character of elements w h i c h could

always been central to Buddhism and its neitner change nor m o v e ' but o n l y appear
basic doctrines of A n a t m a n and Pratitya and disappear. Causation was called
Samutpada are the o u t c o m e of this. The dependently c o - o r d i n a t e d origination ( p r a -
Buddha analysed a living being into its titya samutpada) or dependent existence.
component elements. Thus existence was Causality was thus assumed to exist b e t w e e n
analysed into five groups of the sensuous moments only, the arising of every
( r u p a ) , consciousness ( v i j n a n a ) , discrimi- moment being co-ordinated with the
nation ( s a m j n a ) , feeling (vedana), and m o m e n t a r y existence of a n u m b e r of other
volition ( s a m s k a r a ) . It was analysed as a m o m e n t s , " If there is this, there appears
w h o l e , i.e. consciousness with all that of that."
w h i c h it is aware. T h e result w a s that a
permanent entity ( a t m a n ) could not be B u d d h i s m denies substance and all that
found. T h e c o m p o n e n t elements w e n t to it implies. Existence is momentary,
f o r m only a nominal entity subject*to p e r - unique. discrete, with no abiding
petual change, but the finding of only i m - entity. Substance and w h a t is universal
permanent p h e n o m e n a is not the same as or identical is rejected as illusory, d u e to
denying an unconditional ultimate reality wrong view (avidya). Admittedly, consider-
w h i c h the Buddha actually affirmed. A n able difficulty was encountered in fitting in
existence was thus regarded as a c o n t i n u - this theory with the doctrine of K a r m a and
ously flowing stream of discrete m o m e n t s rebirth. This m a y b e regarded as a M o d a l
m a d e u p of elements of the five groups. v i e w of reality. This is one of the, t w o main
T h e r e was no underlying substance to these currents of Indian philosophy. The other is
moments. This conception has b e e n likened the Substance v i e w of the Brahmanical t r a -
to a cine film. It contained nothing p e r m a - dition having its origin in the atman d o c -
nent or substantial. The m o m e n t a r y e l e - trine of the Upanishads. Here reality is
ments w e r e c o n c e i v e d as o b e y i n g causal c o n c e i v e d on the pattern of an inner core o r
laws. But this conception was adapted t o substrate, identical or immutable though
1966 CAUSALITY AND REBIRTH 253

surrounded b y impermanence and change. T h e realization of this insoluble c o n t r a -

In the A d v a i t a Vedanta, its m o s t radical diction b e t w e e n the t w o standpoints led to
f o r m , the reality of appearance, change and the emergence of the M a d h y a m i k a d i a l e c -
plurality is held to be false. The S a n k h y a tic. T h e systems of the atma tradition
and the N y a y a uphold a substantial rather represent the thesis and the abhidharmika
than a m o d a l v i e w . Taking substance as real system the antithesis of the dialectic. This is
makes for unity and integration of e x p e r i - a f o r m of the same conflict as an attempt to
ence. It also makes perception, /rhemory and answer Vacchagotta's questions on ultimate
personal identity easier but change m o r e things to the Buddha w o u l d have elicited.
difficult to explain. Suffering and b o n d a g e It was left to Nagarjuna to d e v e l o p the
are due to the w r o n g identification of the Madhyamika to its full extent. Reason
atman with anatman : involves itself in deep and insoluble conflict
w h e n it tries to go b e y o n d phenomena to
" Identifying the self w i t h , this n o n - s e l f seek their ultimate ground. A n y fact of
—this is the bondage of man, w h i c h is experience w h e n analysed reveals the g a p -
due to his ignorance, and brings in its ing flaws in its seeming homogeneity. It
train the miseries of birth and death,. It is loses every meaning except in relation to
through this that he considers the
other entities, but these in turn depend on
evanescent b o d y as real, and identifying
others and so on ad infinitum. E v e r y d a y
himself with it, nourishes, bathes and p r e -
serves it b y means of agreeable sense commonsense declines to pursue this as
objects, b y w h i c h he becomes b o u n d as irrelevance. Philosophical systems o w i n g to
the caterpillar b y the threads of its their attachment to a particular v i e w are
cocoon." blind to these flaws. Those w h o maintain
(Shankara. Vivekachudamani, thai w o r l d has a real existence are w r o n g ,
becaiige/^n deep penetration the w o r l d with
T h e fully d e v e l o p e d abhidharma m e t a - alt Its manifold phenomena is found to be
%

physic is a consistent and comprehensive essentially relative and therefore u l t i m a t e -

system based on the m o d a l or anatma ly unreal. A n d those w h o advocate n o n -
standpoint. If the p r o b l e m for the systems existence or n o n - b e i n g are also w r o n g
based on the substantial or atma position is because they are denying even the p h e n o -
h o w to account for change, difference and menal reality of the w o r l d . Eternalism and
plurality, here it is to account for the Nihilism are both false. Intellect gives us
appearance of permanence, identity and u n i - four categories — existence, n o n - e x i s t e n c e ,
versality. T o account for apparent differ- both and neither and involves itself in
e n c e in the one case and identity in the s i x t y - t w o antinomies. It cannot give us
other, both m a k e use of the agencies of Reality. Reality transcends all the c a t e -
avidya and maya, the veiling and projecting gories and at the same time transcends all
p o w e r s of w r o n g v i e w ( m i t h y a - d r s t i ) . the a&tinomies. But it has to b e directly
realized through spiritual experience. In it
the s u b j e c t - o b j e c t duality w h i c h is the basic
Thus t w o consistent and logical systems
cause of suffering is transcended.
of metaphysics have been built on the
opposing concepts atman and anatman. After
m o r e or less argument and debate, an acute Before the m i g h t y strokes of Nagarjuna's
and objective mind must have c o m e to the destructive dialectic, w h i c h was later c o n -
conclusion that the fault "did not lie with tinued b y his able commentator Chandra-
this or that system, but that the inherent kirti, the entire structure of the phenomenal
contradiction was due to Reason attempting w o r l d collapses like a house of cards w h e n
to describe the unconditioned in terms of the phenomena are held to be real in t h e m -
the empirical. Such an antinomical conflict selves. H o w e v e r considered as phenomena
results when speculative metaphysics f r o m the empirical standpoint making u p
attempts to extend the forms of thought our e v e r y d a y w o r l d they are real enough.
b e y o n d their proper field. Such phenomena are the individual subject
 254 THE MOUNTAIN PATH July

and external objects, space and time, v a d a ) . Dialectical criticism discloses the
matter, motion and causality, also the Four inherent flaw in each conception.
Noble Truths.
S e l f - p r o d u c t i o n or the identity of cause
Nagarjuna and Chandrakirti did not
and effect will first be considered. A thing
attempt to sustain a point of v i e w — or
cannot arise out of itself. If the effect is
build a system of philosophy — except it
already existent in its cause, it is already an
might be said the negation of all v i e w s .
existing fact requiring no further p r o d u c -
T h e y concentrated on showing up the i n c o n -
tion ; if the effect does not exist in its cause,
sistencies and contradictions in the v i e w s
nothing can p r o d u c e it. N o b o d y says the son
and philosophical systems of others.
of a barren w o m a n was a king. But the
entity p r o d u c e d must be different f r o m its
Because of the central position of pratitya
cause. If cause and effect w e r e identical, h o w
samutpada in Buddhist thought it is not
is one to function as cause and the other as
surprising that the M a d h y a m i k a or S h u n y a -
effect ? If it is supposed that initially the
vada school should devote particular atten-
cause was potential and then it becomes
tion to causality. Pratitya samutpada is
actual , a change of states rather than s u b -
1

interpreted as shunyata.
stances . t a k i ^ place, the question then
The Buddhist, Brahmanical, Sankhya and b e c o m e s what brings about this change of
Jaina systems all agree that the principle of state ? This question is v e r y pertinent with
causality governs all phenomena. Before the regard to the primeval matter (prakriti) of
advent of the M a d h y a m i k a or Shunyavada, the Sankhya. W h a t causes it to pass f r o m
it was taken as ultimately real. T h u s the the state of p u r e potentiality to manifesta-
p r o b l e m of the M a d h y a m i k a was to shpw b l e if not the self ( p u r u s h a ) w h i c h is h o w -
that causality and other c a t e g o r i e s were" of ever held to b e radically separate f r o m the
empirical value only. T h e y are a convenient primeval matter ?
description for the texture of phenomena.
This conclusion Shunyavada establishes b y Turning n o w to causality in the A b h i -
showing that all the possible w a y s in w h i c h darma, w h i c h is based on the v i e w of asat-
causality and the categories can be u n d e r - karya vada (production f r o m another —
stood under the terms of identity, difference non-identity of cause and effect) four kinds
or both or neither, are riddled with c o n t r a - of causes or conditions ( p r a t y a y a s ) are
diction. It is obviously necessary to differ- usually enumerated in A b h i d a r m a treatises.
entiate b e t w e e n cause and effect, and yet The A b h i d a r m a of the Sarvastivadins w h i c h
at the same time to identify them. Thus was criticised in particular b y Nagarjuna
their relation cannot be conceived as i d e n - will b e considered here. The four causes or
tity, difference or both, nor is it no relation. conditions are hetu, alambana, samanantara
and adhipati. T h e y do not bear m u c h
Four alternative v i e w s are usually c o n - resemblance to the Aristotelian fourfold
sidered regarding causality. T h e effect m a y division of causes. The hetu is the direct
be considered as the self-expression of the cause corresponding in some respects to the
cause, or caused b y factors other than itself, material cause. It is defined as that w h i c h
or both, or neither. The last alternative directly brings about the result, for e x a m -
amounts to a denial of causation, as it ple, the seed producing a sprout. A l a m b a n a
means that things are p r o d u c e d ,at r a n d o m . is the o b j e c t - c o n d i t i o n w h i c h is taken as the
The third alternative is really a c o m p o u n d cause in the production of k n o w l e d g e and
of the first t w o . This leaves the first t w o as mentals (citta and caitta). A l l samskrta and
the principal alternatives to b e considered. asamskrta dharmas can act as alambana
S e l f - p r o d u c t i o n , or the identity of cause and pratyaya. T h e samanantara is the i m m e -
effect (satkarya v a d a ) is the Sankhya v i e w diately preceding m o m e n t of cessation of
of causation. Buddhism holds the opposite the cause before the arising of the effect.
v i e w that they are different (asatkarya T h e adhipati pratyaya is the indirect influ-
1966 CAUSALITY AND REBIRTH 255

ence w h i c h one dharma has o v e r another. mula becomes meaningless. A n entity e x i s t -

It is not m e r e l y the dominant condition hut ing b y itself in its o w n nature retains the
the comprehensive and universal cause. A n y state and f o r m natural to itself. Being
entity or dharma exerts an influence over already present it does not depend on other
all other entities except itself. The adhipati entities. It does not c o m e into being. C o n s e -
pratyaya is thus w i d e r in scope than all the quently, something which has a fixed
pratyayas, including the alambana which nature of its o w n cannot dependently o r i g i -
conditions only mental phenomena. It is a nate. But as dependent origination is p o s t u -
co-present cause. N o single entity is held to lated this can only apply to entities lacking
be the cause of an effect. This is criticised self-nature w h i c h are causally impotent.
b y the M a d h y a m i k a in addition to the fact A c c o r d i n g l y pratitya samuthpada is m e a n -
of the cause being different f r o m the effect. ingless except in a phenomenal sense.
God, prakriti, time and chance are not held
to b e causes. Reincarnation or rebirth is just one e x a m -
ple of pratitya samutpada, and since in
A cause is so n a m e d because an effect B u d d h i s m existence is regarded as m a d e up
depends on it. But as long as the effect is of unique discrete entities f o l l o w i n g one
absent it cannot be held to be a cause. On another v e r y rapidly with no underlying
the other hand, the cause cannot have a n y - abiding entity, it is clear that this can only
thing present as effect, as a cause of an be taken as having truth f r o m an empirical
already present effect w o u l d b e purposeless. point of v i e w . In fact m a n y Buddhists are
If entities are interdependent and relative reluctant to use the term ' reincarnation ' as
as are cause and effect they have no self- this implies that there is an abiding entity
existence and they cannot exist as separate w h i c h continues through a series of lives.
entities. What lacks self-existence cannot be ' Rebirtjj ' is h o w e v e r rather taken to i m -
a cause and a non-existent thing cannot d i s - p l y that the chain of existence is of seeming
appear as it is already a non-entity. Thus reality only. This m a y indeed b e true, but
an effect can neither have causes nor be w i t h - h o w it comes about according to abhidarma
out them and conversely, causes neither p r o - theory, for the reasons already given,
duce an effect nor are without an effect. remains inexplicable. The assertion that
Since the A b h i d a r m a assumes non-identity there is no abiding entity, if rigorously
of cause and effect, regarding hetu it m a y be adhered to, also makes the doctrine of karma
said, o w i n g to lack of relation b e t w e e n the u n w o r k a b l e in spite of elaborate attempts
t w o , in principle anything might be p r o - to gloss over the need for an enduring life
duced f r o m anything ; a p e b b l e might sprout continuum to take responsibility for and
into a plant, otherness to the plant being ^xnerience the results of past karma.
present in the p e b b l e as w e l l as the seed. A s
to the alambana as o b j e c t condition for A s causality in the A b h i d a r m a v i e w is not
mental dharmas, the latter are considered s e l f - b e c o m i n g but requires the c o - o p e r a t i o n
entities separate f r o m their o b j e c t i v e s u p - of several factors ( p r a t y a y a s ) in producing
port or counterpart. If the mental dharma an effect, the question arises as to what it
is already present, the o b j e c t support is is that makes the various factors w h i c h b y
superfluous ; if the mental dharma is absent themselves are disconnected entities into
there can b e no relationship b e t w e e n the relevant causes and conditions ? A n d if
two. T h e samanantara as the cessation of some other factor w e r e assumed as bringing
cause immediately precedent to the effect about this condition, what is it that makes
cannot p r o d u c e an effect because it cannot this factor, too, a cause ? This clearly leads
disappear o w i n g to its inherent lack of self- to an infinite regress. This difficulty is p e c u -
existence. The adhipati as the general influ- liar to all theories of external causation
ence of all entities m a y b e defined as " t h a t which take the causes to b e several. Bud-
being, this appears ", but if entities are r e l a - dhism does not accept G o d or other c o n s -
tive they lack real existence, and the f o r - cious universal co-ordinating agency. In
256 THE MOUNTAIN PATH July

none of these four pratyayas can the s o - ments of existence, w h e n sifted through
called effect b e found. A n d if it does not the principle of Relativity (Shunyata),
exist in them, h o w can it b e p r o d u c e d out b e c o m e resplendent. A l l the millions of
of them ? existences ( b h u t a k o t i ) must be regarded
as the B o d y of the Buddha manifested in
W h i l e accepting the traditional Brahmanic them. This is Relativity or Shunyata, the
v i e w of the saving p o w e r of k n o w l e d g e , c l i m a x of W i s d o m " ( P r a j n a p a r a m i t a ) .
1

there is also the tendency in B u d d h i s m to

A c c o r d i n g to this n e w point of v i e w ,
limit positive k n o w l e d g e to the m i n i m u m
liberation cannot b e gained b y any rational
and put on one side all questions irrelevant
system of k n o w l e d g e , but only b y the saving
to gaining liberation f r o m dukkha. This
grace of the Tathagata with his Triple
check on theoretical speculation is a secret
B o d y , first to b e c o m e a Bodhisattva and
of the v i g o u r and p o t e n c y of the teaching.
then a Buddha. The necessity is to serve the
T h e M a d h y a m i k a reinforced this tendency.
Buddha in al# beings and all places, and to
T h e concept of a m i d d l e path is applicable b e c o m e devoid of self to m a k e r o o m for the
to religion in general. Here the one e x t r e m e Self of selves. This teaching might be s u m -
is that m a n can w o r k out his salvation on m e d up as " If I g i v e the Buddha all I am,
his o w n without any help f r o m outside, the he will g i v e m e all he is."
other that h e can achieve nothing b y h i m -
self. T h e position taken varies with the r e l i - Ignorance as the m o t i v e p o w e r behind the
g i o n and its particular stage of development. process of dependent origination acquires a
In early B u d d h i s m and the Theravada, man n e w and concrete sense. It b e c o m e s essen-
is expected to w o r k out his o w n salvation. tially that kind of ignorance w h i c h hides
It m a y not b e possible to find a complete the highest completest truth ( S h u n y a t a ) b y
explanation for the swing of the pejidu'ium its belief that it is accessible to ordinary
in Buddhism, but the destructive dialectic of k n o w l e d g e and thought, and b y its failure
Nagarjuna and his school must have been to realise that logical deduction ( k a l p a n a )
influential. T h e effect of the Shunyavada represents a f a l l i n g - a w a y f r o m Shunyata
was to p r o d u c e an indeterminacy into p h e n o - into duality and suffering.
mena and their relationships. F o r " all
It must not b e thought that the consistent
things h a v e c o m e into being, not of t h e m -
application of Nagarjuna's dialectic to all
selves and not b y another and not without
concepts, relations and things produces a
a cause.'' Confidence in the light of human
nihilistic attitude. Rather it produces a basic
reason to discover ultimate truth w a s n o
serenity and stability manifesting as a d i s -
doubt shaken b y this. The p e n d u l u m swung
interested benevolence accompanied by
almost to the opposite e x t r e m e f r o m its
tolerance and forbearance f r o m opinions and
original position.
judgments. It might well be termed
" Just as a m a n w h o is blind f r o m birth " apatheia " , a condition free f r o m suffering
2

cannot see the sun, just so are m e n in the as being no longer subject to self-centred
throes of conventional conceptions, they passions.
d o not p e r c e i v e the B u d d h a directly, but
wish to detail (prapancayanti) h i m c o n - It is not a state of apathy or insensitivity
ceptually. Only b y them he cannot b e seen but on the contrary the indescribable r a d i -
directly ( a p a r o k s a - v a r t i n ) , B u d d h a must ance of Shunya or Prajnaparamita w h e n the
be regarded as the Cosmic order ( d h a r - clouds of A v i d y a and M a y a are swept a w a y .
m a t a ) , his B o d y is the Cosmos ( d h a r - T h e M a d h y a m i k a is surely deserving of
m a t a ) . T h e essence of the Cosmos is i n -
m o r e consideration than it receives at the
cognisable, it is impossible to k n o w what
present time, representing as it does the
it is conceptually. T h e reality of the
B u d d h a is the reality of the Universe, and maturity of critical analysis. A n d m o r e than
as far as the B u d d h a has no separate r e a -
1 Buddhist Conception of Nirvana, p. 45.
lity ( n i h s v a b h a v a ) , neither has the U n i - 2 Not the insensibility of the Stoics, but dis-
verse any apart f r o m him. A l l the e l e - interested love — passionless passion.
 THE DANCE 257

any other system it truly represents a But e v e r y w h e r e present is our L o r d .

Middle Path. This absolute condition of quiescence,
W h e r e e v e r y individual disappears,
This one Reality eternal Has been revealed b y the real Buddha,
Has been revealed b y the victorious There is in it no individual life
Buddha whatever,
The lion of mankind : There y o u w i l l stroll f r o m birth delivered !
It is not born, it does not live. Y o u w i l l then be yourself the Saviour,
It does not die, does not decay, A n d y o u will save the hosts of living beings !
A n d m e r g e d in it are all the beings ! There is no path discernable whatever,
If something has no essence in itself, There y o u w i l l live f r o m birth delivered,
H o w can it then receive an essence from A n d , free yourself, deliver m a n y
without ? beings !
There are therefore no things internal, — Arya-Ratnakara-Sutra,
There are also no things external Buddhist Conception of Nirvana, ( p . 180),

THE DANCE
By ALTA YATES
He w h o dances,
arms lifted in rounding smoothness
against the music of the sky.
He for w h o m the deep reverberating drum
of silence pulses
For w h o m the m y r i a d
of small things m o v e ,
He waits —
A m i d the dark stirrings of lifted fear,
the bittersweet j o y of hidden quest,
Turn inward and u p
in widening spirals of ascension.
He waits —
Poised within the rhythmic flux
of hot scintillating light,
Wreathed in the w h i t e flame
of latent p o w e r .
A n d the cold emptiness
of unlit I
swings in slowing arcs
beneath.
H e waits —
A still presence
that dilates
f r o m the engulfing shadow
of immensity
to a bright point,
the minute dancer
that m o v e s as self ;
Waits —
for the sudden leap,
the h o l l o w fall
F r o m crouching fear to full serenity.
 T H E T I B E T A N D O C T R I N E OF I N C A R N A T E BUDDHAS
By BODHICHITTA

The Tibetan doctrine of what are c o m - a Being w h o has voluntarily descended into
m o n l y called ' Incarnate B u d d h a s ' is a human f o r m to help others on their u p w a r d
d e v e l o p m e n t of the general Mahayana d o c - path. Therefore he should have no sadhana,
trine of Bodhisattvas. A Bodhisattva is one no struggle towards Enlightenment, in this
w h o has o v e r c o m e the ego but still refrains lifetime but should simply awaken in c h i l d -
f r o m w a k i n g up into realization of Nirvana h o o d or at adolescence into the Enlighten-
in order to help other beings on their j o u r - ment w h i c h he deliberately discarded for his
ney thereto. Indeed, the full Bodhisattva venture into the stormy seas of samsara to
v o w is not to w i t h d r a w f r o m samsara till all rescue those struggling therein. This also
animate beings have first been saved. N o w explains w h y Christians attach so m u c h
it is not to be supposed that this can be importance to the tenet that Christ was, born
accomplished in one lifetime ; therefore the " w i t h o u t original s i n " , w h i c h means w i t h -
v o w must i m p l y either survival in a d i s - out the obscuration of Enlightenment w h i c h
embodied state or continual physical n o r m a l l y necessitates spiritual effort. S i m i -
reincarnation. larly, those of the Maharshi's followers w h o
regard him as an A v a t a r (and they are
T h e former of these t w o possibilities is m a n y ) maintain that his brief A w a k e n i n g
w i d e l y envisaged in Far Eastern Mahayana, into Enlightenment at the age of 16 1
was
For instance, the practice of invoking the effortless. In parenthesis it m a y b e added
name of A m i t a b h a (Chinese O - M i - T o - F u ) that the f o l l o w e r s of Ramakrishna have a
is said to be based on his v o w to save all m o r e difficult case to make in representing
w h o jeall u p o n h i m and bring them to the him as an Avatar, since they h a v e to explain
* Western P a r a d i s e I t w i l l b e apparent a w a y the long and violent sadhana he made.
h o w close this doctrinal development brings
Mahayana, both in theory and practice, to It will be seen then, that there is nothing
theistic religions, whether monotheistic or, unique in the Tibetan doctrine of what are
since there are a plurality of Bodhisattvas, k n o w n as ' Incarnate Buddhas '. W h e n I
polytheistic. referred to technical differences b e t w e e n
that and the Hindu doctrine of Avatars,
In Tibet the possibility of perpetual return w h a t I had in mind was that as soon as the
is also developed. A Bodhisattva w h o has ' Incarnate Buddha ' quits one mortal t e n e -
exerted a beneficent influence within a c e r - ment at death he immediately takes birth in
tain limited sphere, for istance in the c o n - another w h i c h , as it begins to exercise d i s -
trol of a certain monastery, m a y return again crimination, recognizes people and objects
and again in h u m a n f o r m to continue the f r o m its previous life and recollects o c c u r -
same w o r k . Despite technical differences, rences, whereas the Hindu Avatar is not
this is fundamentally equivalent to the Hindu limited either in time o r space to the i m m e -
doctrine of Avatars and the Christian d o c - diate environment of his predecessor or
trine of a Son of G o d . expected to inherit physical memories.

W h e n Hindus declare that a certain The H e b r e w doctrine of return recorded

Master is not a saint but an A v a t a r , what in the Gospel of St. Matthew as being c o n -
they i m p l y doctrinally is that he is not a
m a n struggling u p w a r d s o n the path of r e - i For an account of which see * Ramana Maha-
rshi and the Path of Self-Knowledge \ ch. 11, by
turn w h o has at last, in this lifetime, m a d e Arthur Osborne, published by Rider & Co.,
the final b r e a k - t h r o u g h to Deliverance but London.
1966 T H E T I B E T A N D O C T R I N E OF I N C A R N A T E B U D D H A S 259

firmed b y Christ is in this respect similar to pure Being or the Self, because that applies
the Hindu. It will be recalled that w h e n to all beings and w o u l d leave no difference
Christ revealed himself to his disciples they b e t w e e n a reincarnation of one Bodhisattva
protested, somewhat puzzled, that the g u a r - and another or of Krishna or Rama, or of
dians of the l a w taught that before the Moses or Elias—or indeed b e t w e e n t h e m and
Messiah could appear the Prophet Elias must any other f o r m assumed b y the One Self.
first return. Jesus confirmed this teaching
but added that Elias had indeed c o m e but This implies the existence of beings that
had not been recognized. " Then the disci- are not individualised b y the ignorance born
ples understood that he was speaking to of desire, as are mortal men, but at the
them of John the Baptist." 2 same time are not universalized in Oneness
with the Self, that is in Nirvana. There is
This doctrine of return, in w h i c h e v e r f o r m
indeed e v i d e n c e of such on earth in a h u m a n
one m a y find it, adds c o m p l e x i t y to the g e n e -
state. Those w h o k n e w the Maharshi in his
ral doctrine of reincarnation. What is it that
lifetime w e r e quite convinced that he was
continues f r o m one birth to another and
in a state of constant conscious Identity
what is p r o v i d e d anew each time ? Obvi-
with the Self ; and yet they did differen-
ously the bodily f o r m is n e w . But this
tiate b e t w e e n him and other such conscious
implies that the temperament and mental
manifestations of Identity — Shankara, say,
aptitudes are also n e w , in fact the entire
or Christ or Buddha. If this separateness in
p s y c h o - s o m a t i c instrument, since both m e d i -
Identity can exist with a b o d y , w h y hot
cal science and astrology show that physical,
without ? T h e Maharshi was quite c a t e g o r i -
mental and temperamental traits go together.
cal that there is nothing b e y o n d the state of
A man cannot have the physical m a k e - u p
Jivan-Mukta, Realized while embodied,
indicated b y one horoscope and the t e m p e -
nothing m o r e to attain, no difference b e t -
rament indicated b y another, the b o d y of
w e e n the J i v a n - M u k t a and the V i d e h a -
Aries and the disposition of Taurus. A n d in
Mukta, Realized after death. What m o r e
actual fact, the records show that the s u c -
could he possibly attain b y death, w h e n
cessive incarnations of the Dalai Lama (the
Identity is realized already ? And what
most conspicuous and therefore the best
could he lose ? Only physical m o d e s of
documented case of such chains of i n c a r n a -
apprehension ; and these are already felt to
tion) have differed w i d e l y f r o m one another
be a restriction. So if w e can conceive of
in build and character, physique and t e m p e -
such a being embodied, w h y not d i s -
rament.
e m b o d i e d ? Then w h y not r e - e m b o d i e d ?
A t the other extreme, it is not suffi-
cient to maintain that what reincarnates is 2 St. Matthew, XVII, 10-13.

W h a t e v e r could be done f r o m the p s e u d o - c e n t r e of a " self " ?

W h a t can not be done f r o m the ubiquitous centre of total

self-absence that is n o - w h e r e ?

F r o m w h e r e there is no doing, no doing is needed ; f r o m w h e r e

there is nothing, no thing arises, but everything is. — WEI W U WEI.
 AN I N C A R N A T E A B B O T EXPLAINS

F r o m a speech b y Trungpa Trulku Rinpoche given at Roselaleham.

After the death of the previous A b b o t of spends several years in solitary meditation,
Surmang, m y monastery, the m o n k s sent a during that time living, sleeping and eating
deputation to His Holiness G y a l w a K a r m a p a , in one small r o o m . Meditation is really the
the head of our particular school of Tibetan heart of a m o n k ' s life, for in it he discovers
Buddhism, asking him whether he could tell and experiences the actual truth of the
them w h e r e their A b b o t had taken birth teachings he has before k n o w n only i n t e l l e c -
again, so that they could bring h i m b a c k tually.
among them. G y a l w a K a r m a p a spent s e v e -
I do not want to speak about the p a r t i -
ral days in meditation, and finally gave them
cular techniques of meditation. There are
the answer that their A b b o t was a y o u n g
m a n y and they are adapted to suit the needs
child living in the village of G e j e , in a house
of all kinds of individuals, I > want rather to
facing south ; that the family had t w o
speak about the reasons for meditation and
children and a b r o w n dog. A f t e r some diffi-
its essence, for meditation is not necessarily
culty the m o n k s found the house and the
a matter of sitting c r o s s - l e g g e d and m o t i o n -
y o u n g child, w h o was myself.
less for long periods of time, it is something
I am told that as the m o n k s came in and that m a y be practised, consciously or u n -
presented m e with the traditional w h i t e consciously b y anyone at any time.
scarf, I behaved in exactly the right manner,
Y o u will b e able to d r a w parallels to w h a t
although I had never been taught h o w . A l s o
I shall say both f r o m the beliefs and p r a c -
that I recognised various objects that had
tices of other religions and f r o m y o u r o w n
been the possessions of m y predecessor,
experiences. W e are all human beings, and
shown to m e among others of the same kind.
our existences present similar p r o b l e m s and
Eventually they w e r e convinced that I w a s
similar possibilities. A s Milarepa, the great
the eleventh A b b o t Trungpa and they
sage and poet of Tibet, sang f r o m the tops
brought m e b a c k to Surmang.
of the mountains,
Shortly after that I was formally e n t h r o n -
* I am the goal of e v e r y great meditator,
ed as A b b o t , though of course, all m y duties
I a m the meeting place of the faithful,
w e r e p e r f o r m e d b y an elder m o n k acting
I a m the coil of birth, death and decay.'
as regent. I was put into the charge of a
tutor, and continued to see m y parents f r o m But to begin at the beginning, each one
time to time. I began learning about r e l i - of us m a y be, struck at one time or another
gion f r o m m y tutor, w h o told m e about the b y the inadequacy of our w a y of e x p e r i e n c -
life of Gautama the Buddha and about his ing the w o r l d . W e feel that something is
teachings. A t the age of eight I began m y missing, that our attempts to explain and to
first simple meditation. organise our lives and to p r o v i d e ourselves
with an emotional security are d o o m e d to
F r o m then on I learned m o r e and m o r e
failure, and are indeed in themselves c o n -
about the various meditations of our school.
tradictory to the nature of things ; that in
I received instruction f r o m t w o of the great
our simply fulfilling our o w n desires w e are
Gurus or Teachers of Eastern Tibet. One
cheating the Universe.
of them, Chentse Rinpoche, is n o w in India
and is still m y Guru. Sometimes I lived Meditation is the attempt to r e m o v e those
in the monastery and sometimes a w a y f r o m aspects of our natures in w h i c h our a w a r e -
it, in retreat. E v e r y m o n k of our school ness of life is limited and confined, and to
1966 AN INCARNATE ABBOT EXPLAINS 261

experience a n e w depth. Upon what does longer heeds one's hopes and fears, and one
our e v e r y d a y picture of the w o r l d depend ? lets go the burden of them. Becoming
It depends not upon things themselves but nothing, one becomes everything, and^
on our reactions to them. W e p r o j e c t o u t - suddenly it m a y happen that one is left for
wards on things our o w n hopes and p r e j u - a m o m e n t still, and b e f o r e one is infinite
dices, and order our separate w o r l d a c c o r d - space and through one, and around one, the
ingly. Meditation is a gradual loss of these reality flows unobstructed. A s Milarepa
private w o r l d s , and realisation that our true says,
natures lie hidden in the heart of the U n i - ' A s happy as the current of a great river,
verse. So is the sage w h o enjoys the stream of
It is one of the fundamental teachings of thought.'
Buddhism that things in themselves are w i t h - This is possible for everyone, but clearly
out substance. T h e y are all, like flow ers, T
it requires certain qualities in us, and it
springing up suddenly out of nothingness and requires time to c o m e to fruition.
again withering. The w o r l d of things, or the
W e need first of all to have clearly in our
appearance of things, is a kind of puppet
minds what w e are trying to do. Our basic
show, a masquerade ; in itself it possesses
assumptions influence us far m o r e than w e
a kind of demonic energy, but it can give
realise, and w e must b e c o m e thoroughly
no lasting satisfaction to the heart. In m e d i -
steeped in the ideas and the attitudes of the
tation w e begin to cross the threshold b e t -
spiritual life before w e can begin. I had to
w e e n appearance and reality.
memorise a large portion of our scriptures
M a n y of us will have thought like this, and repeat them b y heart to m y tutor.
but will also have experienced h o w difficult A s w e l l as study, w e need determination
this threshold is to cross. A l l unconsciously, and integrity. Each one stands before the
the w o r l d of appearances exercises a c e r - threshold of eternity, alone with himself.
tain fascination. Everything in its a p p e a r - He cannot rely on any created thing. Each
ances releases a small charge of energy, and one of us can f o r g e a true vessel only out
our ignorant minds, feeling dissatisfaction of himself ; others m a y help us, but in the
with their existing states, leap to s w a l l o w end it is w e alone w h o are responsible.
this charge. Thereafter, the imprint of the Gradually w e have to realise the agony of
o b j e c t remains fixed in the m e m o r y , as, if our mistakes, our failure to understand, and
the e x p e r i e n c e was in s o m e w a y pleasurable, w e h a v e to have the courage to c o m e out of
the mind desires a repetition of it ; if it was prison.
unpleasant, the mind will reject any r e p e t i -
tion of it, and a negative force is set u p . Then, b e y o n d this solitude, one thing else
is needed. Just as everything in the w o r l d
Meditation consists in seeing the w o r l d of appearance releases a charge of energy,
for precisely what it is ; this can b e done so also does everything in eternity. That
only w h e n one remains quite unaffected b y energy, indeed, is far stronger because it
hatred or desire. One observes dispassio- has been purified of the stain of greed,
nately one's reactions to things, and hatred and material illusion. The thought
gradually the passions of greed and hatred is not a thought of anything, it is a thought
are driven out of one's system. Instead of which in itself is pure energy, passing into
reaching out after one thing and another, one and through everything unobstructed. So
becomes calmer and m o r e self-possessed ; w h e n w e purify our minds, a force is built
one uses the strength thus released to e l i m i - up f r o m w h i c h each one of us can d r a w , and
nate, gradually, distracted and discursive in the light of w h i c h each one can examine
thoughts as they arise, and brings oneself himself. In the monasteries and hermitages
into a state of clear, o n e - p o i n t e d awareness. of Tibet, I could feel this strength in o p e r a -
O n e begins to experience greater f r e e d o m , tion, and it was something of w h i c h w e w e r e
and to find r o o m to m o v e about in, one no all part. If I m a y be allowed to say so, I
262 THE MOUNTAIN P A T H July

feel this atmosphere lacking in the cities and together, w e may join in making a spirit that
even in m a n y churches of this country. But some m a y call n e w and some m a y call old,
I hope v e r y much that during our time here but w h i c h in itself abides for ever.
— By Courtesy : The Layman.

VERSES FROM SRI MURUGANAR

Translated B y P R O F . K. SWAMINATHAN

(63)

Without the b o d y , the w o r l d is not.

Without mind, the b o d y is not.
Without k n o w l e d g e , mind is not.
A n d without being, k n o w l e d g e there is none.
(64)
To meet the needs of various minds
T h e Master spoke of various doctrines.
Ajata is the only doctrine
He taught as f r o m his o w n experience.
(Ajata = No birth)

(141)
The truth they k n o w not w h o assert
That p o w e r and peace are poles apart.
Peace attained b y inward search
Is what the w o r l d beholds as p o w e r .

(260)
D o not spread out the mind inquiring
" W h o m a y y o u be ? " and " w h o he ? "
Turn it inward auesting
Steadily, keenly, " W h o am I ? "

(279)
Birds in the sky and fish in water
Dart and leave no track behind.
A n d none can trace the path b y which
The sages journeyed to the Self.
(283)
W h o in the golden temple of awareness
Instals Siva, the f o r m of pure awareness,
A n d offers him the worship of awareness.
His awareness is the Truth supreme.
(296)
A w a r e n e s s is non-attachment,
Awareness purity ;
Awareness is propinquity to G o d ;
Immortality ; freedom f r o m fear ;
Awareness is
Everything and all there is.
 AN I N T R O D U C T I O N T O JAPJI
By Lt. Col. KARAMCHANDANI

Guru Nanak Sahib, the founder of Sikh ciple, that is, objects of senses (rajasic a c t i -
religion was b o r n in 1469 A . D . , in the v i t y ) into the fire of senses (sattvic activity)
village of Talvandi, ( n o w called Nanakana in the like kirtan ( m u s i c ) , literature, c r e a -
Sahib) in what is n o w W . Pakistan. It is tive art etc., w h i c h L o r d Krishna calls yajna
not the intention of this introduction to go (Gita I V : 32, 3 7 ) , but w h i c h Guru Sahib
into the merits of the religion w h i c h G u r u calls tap tao (Japji X X X V I I I ) are p r e l i m i -
Sahib founded. A l l that I wish to say is nary steps on the vital ladder.
that- he was a householder w h o at the age
Again Guru Sahib's truths are clothed in
of about 30 years renounced the w o r l d and
a celestial t y p e of rhythm, so that the w h o l e
went all over India and the neighbouring
Guru Grant Sahib can be sung, is an epical
parts of) the w o r l d , like Arabia, Central Asia,
m a r v e l of creative art and literature. G u r u
Egypt etc., and p r o p o u n d e d his cult. W h e n
Sahib's ideas on reincarnation are spiritual
this mission was over he went b a c k again
secrets so manifestly laid bare that I w o u l d
and settled in Nanakana Sahib in about
like here to quote what he says in Paurl
1529 A . D . as a householder. He had a w i f e
X X of Japji. " Just as our foot collects dust
and t w o children ; but the honour of G u r u -
and dirt b y w a l k i n g through dusty and
ship descended on a disciple Bhai Lahna b y
m u d d y fields, so also the m i n d accumulates
name, w h o b e c a m e the second Guru, A n g a d .
samskaric dust and dirt b y peripatetic w a n -
T h e Gadi passed b y merit to Bhai Lahna,
derings through d e v e l o p m e n t of c o n s c i o u s -
w h o was chosen b y Guru Nanak in 1539 A . D .
ness in the course of evolution f r o m past
Just before his death Guru Sahib showed
lives. This dust is in the f o r m of sinful
that it was not necessary for the disciple
life of the senses, a b y - p r o d u c t of the s e p a -
to receive initiation in the o r t h o d o x manner,
rative ego, covered b y desires. A n d just as
although he did stress the need of a Guru
earthly dirt covering the feet can b e w a s h e d
and his upadesa.
away with water, so the sanskaric dust
His Japji w h i c h is the bible of the Sikhs covering the mind can be washed a w a y b y
and which e v e r y devout Sikh reads daily, devotional chanting of the name of the
emphasises the t w o aspects of religion, the, Lord."
horizontal, w h i c h produces a harmonious
G u r u Sahib stresses that it is y o u alone
w a y of life, and the vertical w h i c h produces
w h o are responsible for y o u r actions, and
saints. The horizontal is the ethical aspect
y o u cannot b l a m e God. A s y o u sow, so do
w h i c h covers the first 7 Pauris and equips
y o u reap. If y o u s o w to the flesh y o u reap
the mind to fly on the track of gnosis. The
corruption, if y o u s o w to the spirit, y o u reap
19 Pauris take the seeker into realms of
reality through stations of Sravana (listen- life everlasting. Therefore it is always y o u .
i n g ) , Manana (meditation) Nididhyasana B y y o u r thoughts and actions of t o d a y yo\i
( a b s o r p t i o n ) , and Tat t v a m asi (That thou are determining y o u r K a r m a of t o m o r r o w .
art) — the aphorism of Samaveda. B y y o u r sowing today y o u are determining
y o u r reaping of t o m o r r o w . Thus if y o u do
T h e spirit b l o w e t h w h e r e it listeth and not o b e y rules of health and fall ill, do not
let him catch it w h o w i l l . Guru Sahib's urge b l a m e G o d ; if y o u disobey rules of traffic
is preaching s e l f - e n q u i r y w h i l e living the and meet with an accident do not b l a m e
life of a householder with love in heart and God, and if y o u disobey rules of scripture
mantram in mind. T h e practical disciplines and lose inner peace do not blame G o d .
of feeding the l o w e r into the higher p r i n - God's grace is as free as the sun's rays. If
264 THE MOUNTAIN PATH July

y o u pull d o w n the shade and do not feel or to do with the l a w of cause and effect —
see the sun, it is y o u r action not God's. karmic l a w . W e set in m o t i o n that w h i c h
God's grace is always there available and if comes to us. If W Q SOW to the flesh it comes
y o u do not get it, it is because y o u have cut in the f o r m of corruption, if w e s o w to the
yourself off f r o m it. H e w i n d s up this Pauri spirit it comes, b a c k to us in the f o r m of
X X as follows : " A n d the result is that what life everlasting. It is a f e e d - b a c k system
is s o w n is reaped. Nanak sayeth that this like cybernetics. It is w e w h o do it, n o t G o d .
keeps the Divine L a w operating, and the If w e put into the machine an inferior kind
T i m e - s p i r i t bearing stream of happenings, of cloth, the clothing will also b e of an
death, birth and death — the infinite p e r i - inferior kind, if w e use inferior leather, the
grfnation." ( v i d e Japji P. 48 essayed b y the finished boots will also b e of an inferior
Author, r e v i e w e d in The Mountain Path kind. Therefore set not in m o t i o n today
of October 1964). what will return to y o u with evil c o n s e -
R e - e m p h a s i s e d in Pauri X X X I V . G u r u quences t o m o r r o w , because while y o u are
Sahib's v i e w s about reincarnation give a living the human life y o u are setting into
pointer to the doctrine of K a r m a . I.e. man motion the l a w of cause and effect. This is
evolves e x a c t l y according to his actions — what Guru Sahib means w h e n he says
the process being u n b r o k e n b y death and " these various natures and colours (bodies
passing into the next life. What strikes one of m e n ) are determined b y their respective
as most patent is his thesis, that inevitably actions — g o o d and bad. So far as G o d is
e v e r y sin, whether of omission or c o m m i s - concerned He is T r u e and so is His court
sion, brings forth punishment. It has nothing T r u e [ v i d e Japji, p. 93, Pauri X X X I V , and
to d o with G o d , because G o d is too pure to p. 15, (Pauri I V ) essayed b y the author,
behold inequity. Punishment or r e w a r d has r e v i e w e d in The Mountain Path of Oct. 1964]

A m a n asked the Maharshi to say something to him. W h e n asked

what he w a n t e d to k n o w , he said that he k n e w nothing and wanted to
hear something f r o m the Maharshi.
M a h a r s h i : Y o u k n o w that y o u k n o w nothing. Find out that
k n o w l e d g e . That is liberation (Mukti).

# * *

The One Eternal Reality exists e v e r y w h e r e ; h o w then can there b e

any idea of unity with it or separation f r o m it ?
— A v a d h u t a Gita, VII, 7.
* • # i *

The soul in all the various forms of life is One Soul, an omnipresent
Identity. — P L O T I N U S .

The n o w - m o m e n t in w h i c h G o d m a d e the first man, and the n o w -

moment in w h i c h the last m a n will disappear, and the n o w - m o m e n t in
which I a m speaking are all one in G o d , in w h o m there is only one;
now, — ECKHART.
ARROWS FROM A CHRISTIAN BOW —

A C H R I S T I A N V I E W OF REINCARNATION
By SAGITTARIUS

The question that concerns Christians with ments in heaven, that there w o u l d b e pain
regard to reincarnation is : if it is true w h y and lamentation in hell ; v e r y little, but) h o w
didn't Christ teach it ? It can b e parried b y m u c h the theologians have spun out of it !
the counter-question ; if he didn't w h y did
Christ never affirmed reincarnation but he
some of his early followers believe that he
also never denied i t ; so if it w a s implicitly
did ?
assumed b y the Jews of his day his not
A Spiritual Master is apt to b e an intense- denying it is tantamount to acceptance. A n d
ly practical man. He is on earth to do a there are signs that it was. T o quote f r o m
j o b : to lead m e n f r o m the unreal to the an old b o o k , ' L u x O r i e n t a l i s ' b y Joseph
Real, f r o m darkness to Light, f r o m death Glanvill : " F e w speculative truths are d e l i -
to Immortality, as the Upanishad puts it. v e r e d in Scripture but such as w e r e called
Not only is elaborate, doctrinal theory not forth b y the controversies of those times ;
essential for this, but it can b e an actual and p r e - e x i s t e n c e was none of them, it being
distraction. A r g u m e n t about theory is a the constant opinion of the Jews, as appears
facile alternative to spiritual effort, and b y b y that question, " Master, was it for this
it one can sidetrack both oneself and others. man's sin or his father's that he was b o r n
It was Buddha w h o flatly refused to answer blind ? . . . for except they supposed that
2

theoretical questions on the ground that he might have sinned before he w a s born,
they w o u l d not help one to escape f r o m the question had been senseless and i m -
suffering to Enlightenment — and w h a t pertinent. A g a i n w h e n Christ asked t h e m
mountains of subtle dialectic his followers w h o m m e n said he was they answered that
have piled u p ! * Christ was equally reticent some said John the Baptist, others Elias,
— and h o w m a n y of his followers h a v e k i l l - others Jeremias or one of the P r o p h e t s , 3

ed or imprisoned one another o v e r points w h i c h sayings of theirs suppose their belief

of theory that he kept silent u p o n and of a metempsychosis and consequently of
therefore obviously did not consider i m - p r e - e x i s t e n c e . There, one w o u l d think, w e r e
portant. P e o p l e w h o k n e w the Maharshi v e r y proper occasions for our Saviour to
personally report that he too was averse to h a v e rectified his mistaken f o l l o w e r s had
answering questions of sterile theory. I their supposition been an e r r o r . "
hope The Mountain Path w i l l not d e g e n e -
Perhaps the idea has spread since Eastern
rate into a f o r u m for academic discussions
doctrines began to be m o r e w i d e l y k n o w n
of his doctrine. 1

in the West that acceptance of their doctrine

Returning to the question of Christ : he 'of reincarnation w o u l d mean rejection of
t h r e w out hints enough for those of his f o l - the traditional Christian teaching of heaven
lowers w h o could understand the ultimate and hell, but that is not so. Hinduism and
truth of Identity — bidding them be perfect Buddhism also teach heaven and hell.
as G o d is perfect, telling them that only he Their teaching is that, so far as there is
w h o lays d o w n his life w i l l find it, telling an individual being (and indivdual being is
them that the k i n g d o m of heaven was within
them — others in plenty. But for those w h o 1 Not as long as the present editorship
could only understand heaven and hell he continues. — (Ed.)
2 St. John, IX, 1-4.
said little — that there w e r e m a n y d e p a r t -
3 St. Matthew, XVI, 13-14.
 THE M O U N T A I N PATH July

no less real after qleath than before, but also to write for a journal one cannot always
no m o r e ) it reaps the harvest it has sown on extricate oneself f r o m barren theory.
earth in a state of heaven or hell and then,
Instead of arguing, let us simply examine
having done so, returns again to a n e w life
what this belief implies. That innumerable
on earth to build up n e w karma. There is
beings exist outside God. That G o d , t h e r e -
no need to go farther afield than The
fore, is not Infinite, being limited b y the
Mountain Path to substantiate this 1

exclusion of them. That they are eternal

statement, since it is clearly indicated in the
with regard to the future but not with regard
article b y the Dalai L a m a on Tibetan
to the past, since G o d m a d e them but m a d e
Buddhism in the issue of A p r i l 1964.
them immortal. ( A n d surely it flies in the
face of both reason and experience that
N o w suppose this is true ? It seems a anything should have a beginning but not
m o r e likely supposition than that it is not an end !) A n d that this God, dwelling among
true. W h y didn't Christ also teach it ? W h y the innumerable other beings, everlastingly
should he ? For those w h o could understand rejoices some of them and torments others
the essential doctrine of Identity it was not — and everlastingly does not mean for a
necessary. For those w h o c o u l d not he million years, but everlastingly in an e t e r -
taught as m u c h as was needed : that there nity in w h i c h a million years are no m o r e
w o u l d be, a reckoning after this life. So far than a snap of the fingers, without hope,
as hope and fear can be an incentive that w i t h o u t possibility of reparation, with no
w a s enough to k n o w . Those of real u n d e r - relief ever, endlessly, endlessly — on
standing did not need it a n y w a y ; those w h o account of their use or misuse of o p p o r t u n i -
did need it w o u l d be no better off for k n o w - ties during their microscopic span of e a r t h -
ing what comes later on : they w o u l d only life. Is it necessary to say m o r e ?
have m o r e to w r a n g l e about.
Far better to emulate Christ in not d i s -
S o m e Christians, it is true, say that the cussing such matters. Those w h o have ears
Christian belief in heaven and hell is to hear, as he put it, will leave aside a r g u -
different and cannot admit of subsequent ment and devote their lives to the struggle
rebirth, since it implies eternal heaven and to be perfect as their Father in heaven
hell. It is painful to have to argue about ( w h i c h is within t h e m ) is perfect. For those
this because the v e r y assertion of it shows w h o h a v e not, Christ said all that was n e c e s -
such a dismal lack of understanding ; also sary w h e n he told them that there w o u l d be
because it does not help at all on one's a reckoning. Dialogue and discussion w i l l
spiritual pilgrimage. But having undertaken not save them f r o m it.

T h e one Inner Self of all beings shapes itself into f o r m after f o r m

and is also outside them. — Kathopanishad, II, 2-10.

* * #

" There is only one consciousness, w h i c h subsists in the w a k i n g ,

d r e a m and sleep states. In sleep there is no 1 '. T h e ' I ' - t h o u g h t arises
4

on w a k i n g and then the w o r l d appears. W h e r e w a s this 1' in deep1

sleep ? W a s it there or was it not ? It must have been there also, b u t

not in the w a y that y o u feel n o w . T h e present is only the 1 ' - t h o u g h t ,
1

whereas the sleeping ' I ' is the real ' I ' . It subsists all through. It is?
consciousness." — SRI R A M A N A M A H A R S H I .
 TRACES OF REINCARNATION IN THE WEST
By H. S E B A S T I A N GUBBINS

Reincarnation is c o m m o n l y thought of as with his past conduct, in conformity with

an Eastern doctrine, but it is b y no means his successive e x i s t e n c e s . " It will be seen
2

exclusively so. It was p r o b a b l y not the f r o m the a b o v e that not only does he affirm
accepted belief of the c o m m o n man in the doctrine but maintains that it was r e c o g -
Western antiquity, as it is in Eastern c o u n - nized throughout antiquity. M o r e o v e r , both
tries, but it was the, tradition of the p h i l o - he and Plato speak of it as the impersonal,
sophers f r o m Pythagoras to Plato and, inevitable justice of the l a w of cause and
through him, to Plotinus and the Gnostics effect, equivalent to the Hindu l a w of
and neo-Platonists. karma. A l t h o u g h he refers to " the gods ", he.
is describing an impersonal process in
Pythagoras is recorded not m e r e l y to h a v e which, as he says, each individual receives
believed in reincarnation but to have k n o w n his appropriate destiny in h a r m o n y with his
several of his previous incarnations and past conduct.
those of his companions. Diogenes Lacrtius
declares in his life of him : " He was the T h e H e b r e w neo-Platonist Philo in the
first, they say, to declare that the soul, great philosophical metropolis of A l e x a n d r i a
bound n o w in this creature, n o w in that, not m e r e l y postulated reincarnation but
thus goes on a round ordained of necessity." recognized, as do the Upanishads and the
A c t u a l l y , he m a y have b e e n the first among Gita, that it is only the l o w e r path, for those
the recorded philosophers but the doctrine w h o fail to take the higher path of return
was already current in the Orphic cult that to Oneness. " The c o m p a n y of disembodied
prevailed before his time. Plato postulates souls is distributed in various orders. The
it quite unequivocally : " K n o w that if y o u l a w of some of them is to enter mortal
b e c o m e w o r s e y o u w i l l go to the w o r s e bodies and after certain prescribed periods
souls, or if better to the better ; and in to b e again set free. But those possessed of
e v e r y succession of life and death y o u will a diviner structure are absolved f r o m all
do and suffer what like m a y fitly suffer at local bonds of earth."
the hands of l i k e . " 1

In classical R o m e the doctrine was p r o -

T h e n e o - P l a t o n i c mystic Plotinus f o r m u - claimed b y the poets ( m a n y of w h o m w e r e
lates the doctrine quite explicitly. " I t is a under direct or indirect P y t h a g o r e a n influ-
dogma recognized throughout antiquity ence). Aeneas in Virgil's " A e n e i d " 3
is
that the soul expiates its sins in the d a r k - shown the souls of the dead and told that,
ness of the infernal regions, and that after- after drinking f r o m Lethe, the river of f o r -
wards it passes into n e w bodies, there to getfulness, they will return again to earthly
undergo n e w trials. W h e n w e have gone bodies w i t h n e w courage and enterprise,
astray in multiplicity, w e are first punished forgetful of their f o r m e r frustrations. O v i d ' s
b y our wandering a w a y f r o m the path, and "Metamorphoses" are largely on this
afterwards b y less favourable conditions theme. " The soul wanders about, c o m i n g
w h e n w e take on n e w bodies. The gods are f r o m one place to another and assuming any
ever looking d o w n upon us in this w o r l d . No body. It passes f r o m animal to h u m a n bodies
reproach w e bring against them can be and also f r o m m e n to animals, but no expanse
justifiable, for their p r o v i d e n c e is n e v e r -
ending ; they allot to each individual his 1 " Laws ", Book I.
2 Second Ennead.
appropriate destiny, and that is in h a r m o n y 3 Book VI.
368 TltE MOUNTAIN PATH July

of time destroys it. A n d as pliable w a x is place in these. T h e answer is not as c o n -

it m o l d e d into n e w forms, no longer r e m a i n - clusively negative as might b e expected.
ing as it was before or keeping the same Certainly the doctrine was not theoretically
shape, and yet still the same w a x ; so, I tell formulated in Judaeism, but then no d o c -
y o u , is the soul ever the same though p a s s - trine was. It was a practical, not a doctrinal
ing into n e w f o r m s . " or philosophical religion. There are signs,
h o w e v e r , that reincarnation was tacitly
A s I have said, it was not the universal assumed, at least b y those with a doctrinal
belief of the c o m m o n people, but it was of turn of mind. " T h e W i s d o m of S o l o m o n " ,
another p e o p l e of Western antiquity, that a b o o k w h i c h is accepted as canonical in the
is of the Celts. T h e y p r o b a b l y did not p r e - R o m a n Catholic version of the Bible, though
serve their traditions in writing, and most not in the Anglican, contains the state-
of what they did write has perished, but ment : " N o w I was a g o o d child b y nature,
R o m a n observers have recorded this belief and a g o o d soul fell to m y lot. Nay, rather,
among them. For instance, Caesar tells us being good, I came into a b o d y u n d e n t e d . " 4

about the Druids : " A s one of their chief W h a t is this but reincarnation according to
dogmas, they teach this, that souls are not the l a w of karma ?
annihilated but pass after death f r o m one
b o d y to another ; and they hold that b y Similarly, Christ's disciples seem to have
this teaching m e n are m u c h encouraged to taken reincarnation for granted, though
valour, through disregarding the fear of without ever formulating it. For instance,
death." on one occasion, w h e n Christ gave sight to a
man w h o had been blind f r o m birth, they
One can imagine the Druids smiling at pertinently asked whether it was in p u n i s h -
this simple utilitarian appraisal by a ment for the man's o w n sins or those of his
R o m a n observer. S o m e vestiges of the d o c - parents that he had been b o r n b l i n d . T h e y
5

trine continued in Celtic m y t h o l o g y , and it obviously did not mean his sins in this life,
is interesting to find echoes of it in the since the affliction had been on him f r o m
m o d e r n poet W . B. Yeats, w h o steeped h i m - birth ; therefore they could only h a v e been
self in the old legends : referring to his sins in a previous life. That
is to say, they w e r e tacitly assuming that a
I see myself go drifting like a river
man's sins in one life w o u l d be punished b y
F r o m change to change ; I have been
an afflicted birth in the next, w h i c h is the
m a n y things —
A green drop in the surge, a gleam of doctrine of karma and reincarnation. It is
light true that Christ repudiated both s u g g e s -
U p o n a sword, a fir-tree on a hill, tions, saying instead that the m a n had been
A n old slave grinding at a h e a v y quern, b o r n blind so that Christ could have an
A king sitting upon a chair of gold — opportunity to w o r k a miracle on him
A n d all these things w e r e w o n d e r f u l ( " t h a t the w o r k s of G o d should be m a d e
and great, manifest in him " ) but he did not decry the
But n o w I have g r o w n nothing, query about punishment of the man's o w n
k n o w i n g all. previous sins as impossible or heretical, as
he might have been expected to had it been
Here again, as in Philo of A l e x a n d r i a , is
so. H e m e r e l y said that it did not apply in
the recognition that karma can be transcend-
this case.
ed. Nothingness, w h i c h is the same as u n i -
versality, absorbs and nullifies the s u c c e s -
On another occasion, w h e n Christ a n n o u n -
sion of separate forms.
ced himself to his disciples as the Messiah,
H o w e v e r , the indigenous traditions of the, they replied, legitimately puzzled, that they
West w e r e overlayed and largely replaced had been taught to believe that the Prophet
b y Semitic traditions, so it becomes i n t e r - 4 VIII, 19-20.
esting to see whether reincarnation has any 5 SI, John, IX, 1-4.
 AN I N T R O D U C T I O N T O JAPJI
By Lt. Col. KARAMCHANDANI

Guru Nanak Sahib, the founder of Sikh ciple, that is, objects of senses (rajasic acti-
religion was born in 1469 A . D . , in the v i t y ) into the fire of senses (sattvic activity)
village of Talvandi, ( n o w called Nanakana in the like kirtan ( m u s i c ) , literature, c r e a -
Sahib) in what is n o w W . Pakistan. It is tive art etc., w h i c h L o r d Krishna calls y a j n a
not the intention of this introduction to go (Gita IV : 32, 3 7 ) , but w h i c h Guru Sahib
into the merits of the religion w h i c h G u r u calls tap tao (Japji X X X V I I I ) are p r e l i m i -
Sahib founded. A l l that I wish to say is nary steps on the vital ladder.
that he was a householder w h o at the age
Again Guru Sahib's truths are clothed in
of about 30 years renounced the w o r l d and
a celestial t y p e of rhythm, so that the w h o l e
went all o v e r India and the neighbouring
Guru Grant Sahib can b e sung, is an epical
parts o f the w o r l d , like Arabia, Central Asia,
m a r v e l of creative art and literature. G u r u
Egypt etc., and p r o p o u n d e d his cult. W h e n
Sahib's ideas on reincarnation are spiritual
this mission was over he went b a c k again
secrets so manifestly laid bare that I w o u l d
and settled in Nanakana Sahib in about
like here to quote what he says in Paurl
1529 A . D . as a householder. He had a w i f e
X X of Japji. " Just as our foot collects dust
and t w o children ; but the honour of G u r u -
and dirt b y w a l k i n g through dusty and
ship descended on a disciple Bhai Lahna b y
m u d d y fields, so also the m i n d accumulates
name, w h o b e c a m e the second Guru, A n g a d .
samskaric dust and dirt b y peripatetic w a n -
T h e Gadi passed b y merit to Bhai Lahna,
derings through d e v e l o p m e n t of c o n s c i o u s -
w h o was chosen b y Guru Nanak in 1539 A . D .
ness in the course of evolution f r o m past
Just before his death Guru Sahib showed
lives. This dust is in the f o r m of sinful
that it was not necessary for the disciple
life of the senses, a b y - p r o d u c t of the s e p a -
to receive initiation in the o r t h o d o x manner,
rative ego, covered b y desires. A n d just as
although he did stress the need of a Guru
earthly dirt covering the feet can b e w a s h e d
and his upadesa.
away with water, so the sanskaric dust
His Japji which is the bible of the Sikhs covering the mind can b e washed a w a y b y
and w h i c h e v e r y devout Sikh reads daily, devotional chanting of the name of the
emphasises the t w o aspects of religion, the, Lord."
horizontal, w h i c h produces a harmonious
Guru Sahib stresses that it is y o u alone
w a y of life, and the vertical w h i c h produces
w h o are responsible for y o u r actions, and
saints. The horizontal is the ethical aspect
y o u cannot b l a m e G o d . A s y o u sow, so do
which covers the first 7 Pauris and equips
y o u reap. If y o u s o w to the flesh y o u reap
the mind to fly on the track of gnosis. The
corruption, if y o u s o w to the spirit, y o u reap
19 Pauris take the seeker into realms of
life everlasting. Therefore it is always y o u .
reality through stations of Sravana ( l i s t e n -
i n g ) , Manana (meditation) Nididhyasana B y y o u r thoughts and actions of today y o u
( a b s o r p t i o n ) , and Tat t v a m asi (That thou are determining y o u r K a r m a of t o m o r r o w .
art) — the aphorism of Samaveda. B y y o u r sowing today y o u are determining
y o u r reaping of t o m o r r o w . Thus if y o u do
T h e spirit b l o w e t h w h e r e it listeth and not o b e y rules of health and fall ill, do not
let him catch it w h o will. Guru Sahib's u r g e b l a m e G o d ; if y o u disobey rules of traffic
is preaching s e l f - e n q u i r y w h i l e living the, and meet with an accident do not b l a m e
life of a householder with l o v e in heart and God, and if y o u disobey rules of scripture
mantram in mind. The practical disciplines and lose inner peace do not blame G o d .
of feeding the l o w e r into the higher p r i n - God's grace is as free as the sun's rays. If
 T H E H E R O OF MYTHOLOGY
By SIR G E O R G E TREVELYAN

The Hero of m y t h o l o g y and allegory is a habitual vision of greatness ". I will quote
figure w h o stands for something quite s p e - here a verse f r o m Yeats's ' Sailing to B y z a n -
cial in human development. To understand tium ' w h i c h gives the real inspiration for
him w e must appreciate that the inner core our later years :
of m a n is an eternal being belonging to the
timeless w o r l d and descending to the w o r l d A n aged man is but a paltry thing,
of matter in order to break through its A tattered coat upon a stick, unless
deceptions and m a k e g o o d his path of Soul clap its hands and sing, and louder
return. T h e hero is one w h o undertakes this sing
goal consciously and makes it the deliberate For every tatter in its mortal dress,
purpose of his life. His decision to do so Nor is there singing school but studying
Monuments of its o w n magnificence ;.
brings upon him trials and ordeals, turning
A n d therefore have I sailed the seas
his life into an allegorical j o u r n e y the end
and c o m e
and purpose of w h i c h is discovery of and
T o the holy city of Byzantium.
union with his o w n higher Self symbolised
b y marriage with his L a d y (Penelope,
Byzantiuam for Yeats represents the realm
Ariadne, Portia, R o s a l i n d ) . Every great
of higher k n o w l e d g e and intuition, and the
m y t h is concerned with this timeless theme.
v o y a g e to it is the quest for attainment.
It is the eternal allegory and any soul at any
time or place can choose to set forth upon
Fuller understanding comes if w e grasp
the quest, k n o w i n g that the decision will
the idea of repeated earth lives. W h e n , after
call d o w n ordeals and tribulations upon him.
the death of the b o d y , w e m o v e into a realm
The goal of e v e r y hero is the same, h o w -
of e x p a n d e d consciousness, w e shall have
ever variously symbolised, as Golden Fleece
a vision of the life w e have led. The soul
or Sangraal, lost heritage or B e l o v e d : the
will then experience h o w it has fallen short
mountain has only one peak. The trials w i l l
of what it should have achieved, h o w it has
v a r y according to the needs of each life : the
hurt others and b y its selfishness has done
mountain path can begin f r o m any point
harm and thereby hindered its o w n p o s s i -
around its base. The path of regeneration
bilities of growth. A n inner impulse is thus
is always a heroic w a y even if the setting
implanted in it to set right the w r o n g and
of life is h u m b l e . The essential thing is to
harm for w h i c h it is responsible. This w i l l
recognize the existence of the Higher Self
be impressed into the soul as a trait of c h a -
with w h i c h each one of us must sooner or
racter, an urge to o v e r c o m e the flaw in the
later unite, no matter after h o w m a n y
personality. Before descending again to
births. But 1
only the brave deserve the
earth it w i l l be shown its task and urged to
fair ' ; the hero is he w h o is prepared to
' r e m e m b e r ' . In the obscurity of earth it
waste no m o r e lifetimes but sets forth d e l i -
will forget, but the trait of character will,
berately and valiantly in his v e r y life to
out of a subconscious drive, d r a w the p e r -
achieve the Supreme Goal. Our civilization
son into situations of suffering and t e m p t a -
has forgotten the existence of the Goal and
tion w h e r e the flaw can be m e n d e d . In this
therefore lost the true concept of the hero
sense the sorrows and calamities of our life,
and his task.
with the people and events w h o are
W e need to r e m e m b e r Plato's v i e w that involved in them, will be seen to be brought
true education of the adult demands " the upon us b y our o w n inner planning.
1966 THE HERO OF MYTHOLOGY 271

But there is m o r e to it than this. If on a divine origin and seeking to return, like the
higher level w e plan our ordeals and trials prodigal son, to the, w o r l d f r o m w h i c h h e
it f o l l o w s that there must also be implanted had fallen. His essential royalty and n o b i -
in the soul the p o w e r necessary to o v e r c o m e lity is symbolised o u t w a r d l y . Each one of
them. This is axiomatic and to recognize it us is called u p o n to b e c o m e r o y a l within
is most essential. Our sufferings and trials ourselves. The temple is our o w n b o d y into
are not the meaningless b l o w s of chance w h i c h the Spirit can descend. The k i n g d o m
but a destiny planned and directed b y our w h i c h w e are called u p o n to rule is that of
o w n higher selves for our essential c h a r a c - our o w n life. T h e true nobility is of those
ter-therapy. A s w e face each trial in the w h o have consciously set forth upon the
allegorical j o u r n e y through dark forest or mountain path.
perilous sea w e are given strength to o v e r -
c o m e it, tapping springs of eternal p o w e r . Let us l o o k briefly at the tragedy of
The p o w e r m a y not b e apparent until facingHamlet as the h e r o w h o failed. But let it b e
the ordeal. Our conscious mind w i l l b e u n - clear that this is only one of m a n y possible
aware of it, but if w e can react with j o y and interpretations. A s y m b o l can have manifold
affirmation to a trial the p o w e r w i l l b e different meanings. If for y o u it holds some
life-enhancing significance w h o can say that
forthcoming, as b y magic. This is c o - o p e r a -
tion with a higher w o r l d . It is a techniquey o u r interpretation is w r o n g , even if it is
of * heroic ' action. T o q u o t e Hopkins : " Idifferent f r o m that held b y some one else.
did say Y e s to lightning and lashed r o d " . He is a highly self-conscious intellectual
If w e do not grasp the deeper meaning of s u m m o n e d to undertake the path of r e g e n e -
ration. His task is to take over a k i n g d o m
the soul's trials w e m a y indeed fall into d e s -
pair and imagine that all is meaningless occupied b y a usurping monarch and thereby
hardship, " A tale told b y an idiot, full of revenge his father and free his mother f r o m
sound and fury, signifying nothing," as domination b y the usurper. Seen a l l e g o r i -
Macbeth found it after his failure. For to cally, the k i n g d o m is himself. " Something
is rotten in the state of D e n m a r k " — in
say that the strength to o v e r c o m e is i m -
himself. T h e false, unaspiring aspect of the
planted in us does not m e a n that e v e r y o n e
personality rules, w e d d e d to his mother,
must o v e r c o m e . There are m a n y w h o fail
on the quest — heroes w h o are vanquished, that is to the instinctual nature w h i c h is
weaklings w h o are daunted b y perils they debased and calls for regeneration. In i n t e r -
preting a m y t h w e must see the w h o l e
might h a v e o v e r c o m e . He w h o achieves is
indeed a hero. He learns to say Y e s ' in setting as the personality and all the c h a r a c -
1

positive and courageous reaction to o p p o r - ters as themes or aspects of it. T h e t e m p t a -

tions and trials reflect the flaws of character
tunities offered w h e r e before he m i g h t h a v e
to b e o v e r c o m e . Hamlet, a university i n t e l -
held b a c k in timidity. It is a w a y of valour
and j o y , adventure and exploration into the lectual, is s u m m o n e d b y an exalted being
f r o m the other w o r l d .
u n k n o w n . E v e r y m y t h , e v e r y fairy story, His noble father's
m o s t great drama and all epic poetry is c o n -spirit in arms (that is his earlier untutored
spiritual intuition that was once w e d d e d to
cerned w i t h the s y m b o l of the ' hero \ The
his instinctual life b e f o r e he fell into
m y t h s speak to us in s y m b o l i c f o r m of t i m e -
less truths intensely relevant to our life, far sophistication) tells h i m of his warrior task
m o r e so than any of the academic p h i l o - to avenge the m u r d e r and r e d e e m his
sophies w e elaborate. debased mother. Hamlet was 30, that t u r n -
ing point w h e n a m a n so often begins to see
Shakespeare's plays, if w e l o o k at their the meaning of life. In an o v e r w h e l m i n g
hidden allegory, all reveal the same truths. flash of vision he sees w h a t he has to d o ,
A l l the old plays are concerned with kings what is the purpose of life for him, he sees
and princes. T h e heroes are all noble. This b e f o r e h i m the hero's path of s e l f - r e g e n e r a -
is because all old drama, is concerned on t h e tion. The ghost calls on him to " R e m e m b e r
allegorical level with m a n falling f r o m his m e ! " He cries :
 THE MOUNTAIN PATH July
m
R e m e m b e r thee ! She k n o w s the essential royalty of his
Y e a f r o m the table of m y m e m o r y nature. Her s o r r o w drives her to madness
I'll w i p e a w a y all trivial fond records, and to death and Hamlet's rational m i n d
A l l saws of books, all forms, all prevents him f r o m going f o r w a r d to his
pressures past cathartic task of purging his k i n g d o m . He
W h i c h y o u t h and observation copied doubts the ghost, kills Polonius, is exiled to
there,
England. W i t h Ophelia's death it is as if a
A n d thy c o m m a n d m e n t all alone shall
n e w p o w e r pours into him. He b e c o m e s a
live
Within the b o o k and v o l u m e of m y brain man of action. ' ' E x a m p l e s gross as earth
U n m i x e d w i t h baser matter, yes, b y exhort m e . . . I do not k n o w w h y yet I live
heaven ! to say ' This thing's to d o , ' Sith I have
cause, and will, and strength, and means,
A n d then what does he do ? He reverts to T o d o ' t . " A n d yet this is the ranting of a
the logic of the sophisticated university m a n w h o has already lost his mystical
intellectual : " M y tables, Meet it is I set it understanding. He can succeed n o w , if at
d o w n . " W h e n his w h o l e soul is fired b y a all, only on a l o w e r , exoteric, moralistic
visitation f r o m the spiritual w o r l d he has plane.
to m a k e a note of it in case he forgets it !
He complains that : W h e n he sees Ophelia in her grave he is
filled with a realization of his love for her
T h e time is out of joint, oh cursed spite and k n o w s too late that he has t h r o w n
That ever I was born to set it right ! a w a y his most precious treasure, the p o w e r
already forgetting that he has just been needed for the hero's quest. Resolute too late,
shown that it is precisely for this that he has he steps f o r w a r d to face the mourning court
been born. with the w o r d s : " This is I, Hamlet the
D a n e . " Shakespeare's plays turn constantly
Here is the clue to the play. Living on the on such a line. This is the ' I ' conscious n o w
level of rational intellect, out of touch with of its p o w e r as it takes over its k i n g d o m .
intuition, he is t h r o w n into doubts b y N o w the " r e a d i n e s s is a l l " . In the final
" t h i n k i n g too precisely on the event. Thus scene he is brought face to face with his
enterprises of great pith and m o m e n t , evil uncle Claudius. W e could perhaps i n t e r -
through this regard, their currents turn pret Claudius as the Guardian of the
a w r y and lose the name of action." He then Threshold, that hideous being made up of
rejects Ophelia (in G r e e k the name means our o w n evil thoughts and impulses w h i c h
'aid'). She represents his higher faculties must be purged and killed before w e can
of intuition and love — his higher self. She be allowed to go f o r w a r d to a higher state,
could have saved h i m and led him with her Hamlet kills him, but only as the last action
deeper w i s d o m through the crisis in his life. before his o w n death. Then :
Her desperate s o r r o w comes f r o m her
k n o w l e d g e that, left alone to his rational Let four captains
mind, he w i l l lose himself and end in Bear Hamlet like a soldier to the stage
disaster. For he was likely, had he been put on,
To have p r o v e d most r o y a l . "
Oh w h a t a n o b l e m i n d is here
In this lifetime he has failed, but he has
o'er thrown.
T h e courtier's, scholar's, soldier's eye, failed like a hero, even though he did not
tongue, sword, consistently live like one. He has atoned for
The e x p e c t e n c y and rose of the fair his weakness and slain the e n e m y and in
state, his next incarnation he will enter on his
T h e glass of fashion and the m o u l d of royal destiny, his hero's fulfilment.
form,
T h e observed of all observers, quite A l l the great tragedies need a sequel in
quite d o w n . . . w h i c h w e can see what happens w h e n the
1966 THE H E R O OF MYTHOLOGY 273

hero returns again to the quest with the Tolkein has created a great and fascinat-
w i s d o m learned f r o m his failure deeply ing piece of m y t h o l o g y in his w o r k ' T h e
engrained in him. Lords of the R i n g ' . It symbolises the c o n -
flict between forces of light and darkness
Othello and Brutus both brought on to and the final v o l u m e is called ' The Return
themselves a hero's death. The ordinary death of the K i n g '. This is the task for all of us,
is a fulfilment of a karmic debt with causes the ultimate return of the K i n g into his
in the past. The hero w h o kills himself k i n g d o m in our o w n hearts. That is the end
o w i n g to failure on the path is w o r k i n g of the hero's fight.
towards the future. Such a death differs
p r o f o u n d l y f r o m the normal suicide arising A l l great m y t h o l o g y and poetry w h e n
out of cowardice. rightly understood is concerned with the
hero m y t h . If it g a v e the inspiration for
T h e r e is also an initiatic death on the great art in the past it can do so again. W e
path, the death of the l o w e r self, but this rediscover the truth that the core of m a n
does not involve death of the b o d y and is belongs to a timeless divine w o r l d , descends
not failure but the gateway to achievement. f r o m it into the j o u r n e y of life and must
This is in accordance with Christ's sayings consciously undertake the great adventure
that a man must be born again of the Spirit of return. This has been forgotten in our
and that only he w h o gives u p his life shall civilization and a devastation of culture is
find it. The initiatic or spiritual death and the result with all its tendency to d e n i g r a -
rebirth m a y take place at the same m o m e n t tion and debunking. W h e n rediscovered,
as physical death, in w h i c h case life's p u r - this k n o w l e d g e of the higher self of m a n
pose has been consummated and no p h y s i - becomes not only an inspiration, restoring
cal rebirth is needed. There is a great and meaning to life, but a source of p o w e r flow-
difficult p o e m b y Manley Hopkins called ing into the heart and mind. Creative a c t i -
' The W r e c k of the Deutschland ' w h i c h d e s - vity w i l l result. Once this spiritual source
cribes such an experience. T h r o u g h the is tapped it must g r o w into art f o r m , r e v i t a -
horror of the storm a nun is heard calling lising poetry and painting, architecture and
" Christ, C h r i s t ! C o m e quickly ! " Hopkins sculpture. The truths of the Spirit speak
recognizes that she had seen the actual p r e - with p o w e r into all aspects of life. The r e -
sence of the Christ in the w i l d waters and e m e r g e n c e of the h e r o s y m b o l could act
that He had staged the shipwreck as an with transforming effect through our society.
ordeal so that this soul could take the u l t i - Y e t the battleground is within each human
mate step of surrender to H i m . W e must heart. Though the soul's trials appear to c o m e
understand that the heroic sacrifice of the at us f r o m outside, as in the events and c h a -
nun, receiving the Christ into herself in her racters of a Shakespearean tragedy, the
death, actually helps f o r w a r d all w h o came conflict and conquest is within. W e fight
in touch with her or w h o , even n o w , read against the darkness in ourselves. A s soon
of her deed. Thus in the final verse w e as w e see life's j o u r n e y as a living allegory
read : the emphasis is changed. It is not what h a p -
pens to us that matters but the w a y w e
Our King back, oh, u p o n english souls ! respond to it. W e learn to say Y e s * to
4

Let him ' e a s t e r ' in us, b e a dayspring

lightning and lashed rod, and meaning and
to the dimness of us,
j o y is restored to life. In the long v i e w
Be a crimson-cresseted east,
destiny is always kind. The purpose of it all
M o r e brightening her, r a r e - d e a r Britain,
as his reign rolls, is the transformation, the metamorphosis of
Pride, rose, prince, hero of us, high the soul, taking a step o n w a r d in c o n s c i o u s -
priest . . . ness out of its o w n inner initiative.
 RENEWED OPPORTUNITY

By C O R N E L I A B A G A R O T T I

Behind the hidden fact of Reincarnation undertaken. T o o often the, life of the Spirit
lies the secret of r e n e w e d opportunity. A is w r o n g l y considered as a private concern.
given life on earth w h i c h in the eyes of Whereas, w h e n all mankind is one, nothing
history seems to have been one of misuse, w h i c h concerns a fragment of that unity is
selfishness, even of betrayal of the Spirit separate f r o m the w h o l e . In this sense the
can in subsequent lives reveal a reversal illumination of the individual acts as a
w h i c h then converts this same individual partial lifting or awakening of the w h o l e .
into a being of supreme dedication and Or in the w o r d s of the Christ they b e c o m e
spiritual service to humanity. It is a deeply the leaven w h i c h leavens the l u m p .
sacred thought.
W h e n Reincarnation is fully understood
For w h o , in our time, has not met both it will then be v i e w e d not m e r e l y as a
in individuals and in the crises and events teaching of repeated earth lives or the w o r k -
of our epoch m e n of supreme, almost satanic ing out of destiny and self-created karma
selfishness. Y e t it w o u l d b e wiser to r e c o g - for man's evolution and gradual perfection
nise the evil exactly for what it is — m i s - but in a far deeper sense m e n w i l l be g r a t e -
used p o w e r . ful for the renewal of opportunity w h i c h
Intelligence, strength, talents, capacity for lies behind reincarnation. Particularly for
concentrated w o r k , o n e - p o i n t e d powers of this opportunity to perfect himself into
w i l l and ambition are F O R C E S w h i c h are the image of God, for the opportunity to
being used for materialistic and selfish p u r - r e v i e w after death his entire life as j u d g e d
poses ' alone. T h e y are ignoring the right f r o m eternal values not the values of one
evolution of Humanity and are contemptuous egoistical, separate individual entity, and
of G o d and the Divine inherent in all c r e a - for the opportunity to bring with h i m into
tion. W e r e these forces once placed c o n s - the next incarnation forces that can create
ciously in the unselfish service of humanity a reversal and in subsequent lives o n e -
their strength w o u l d be incalculable. pointed spiritual living as his contribution
to God.
History has recorded such personalities.
Cain and Judas are, t w o examples, and Saul W e have had in our time the recent death
w h o m a d e the reversal in one lifetime into of one such consciously dedicated man,
St. Paul of the Gospels. Ponder the signi- A l b e r t Schweitzer. His life indicates the
ficance of the t w o mothers, one of St. F r a n - human potential. A l l over the earth other
cis, the other of St. Augustine. Both w o m e n , souls of similar or superior stature live and
whose deep piety and hope for their sons w o r k , often totally u n k n o w n and acting as
m a y have been the v e r y presence these a hidden leaven. Some are teachers, some
strong m e n needed to help them dedicate leaders in social or philanthropic w o r k , some
their lives. In a similar sense all w h o hold educators or artists in different fields, some
faith and l o v e for their f e l l o w m a n in a writers, some scientists, some in politics,
period of darkest unselfishness and m a t e - some in ashrams and monasteries, some in
rialism act as spiritual mothers to humanity. industry or business and some in private
Their d e v o t e d l o v e m a y w e l l p r o v e the life. Each is making his hidden contribution
inspiration w h i c h illumines incarnations to after m a n y lives of preparation for his task.
c o m e . N o n e can estimate the greatness of Not all of these are openly in evangelical
future lives once this reversal f r o m the self- life. Once even these illumined souls stood
centered ego to the awareness of the Divine on earth subject to the temptations of free
W h o l e of creation has been consciously will and the ego and ignorant of the true
1966 STRANGE CASE OF T H E POLLOCK TWINS 275

inner meaning of life. For each of these in spiritual teachers have s h o w n is m o r e fully
some life came the m o m e n t of questioning, c o m p r e h e n d e d . It is this faith in the right
of struggle, or suffering, or examination and evolution of humanity, in the adjustment of
remorse. T h e n finally at last the inner alli- w r o n g acting or living or thinking that
ance to the eternal. Reincarnation provides. A s one thinker said :
W h e n one fully comprehends this then " It is not atonement, it is a t - o n e - m e n t
the ability to forgive, to pardon, to u n d e r - W h e n Man realises he is at one with G o d
stand, to be patient, which all the great and all is G o d then he has made his reversal.

S T R A N G E CASE OF T H E P O L L O C K TWINS
By K E N N E T H B R A S S

T w o y o u n g girls in England h a v e just Gillian has a coin-sized birthmark on her

faced a scientific attempt to p r o v e they have hip, identical in colour, size and position to
returned f r o m the dead. one Jacqueline had.
Jennifer has an i n c h - a n d - a - h a l f forehead
A n Indian professor, conducting research
scar identical to one Joanna had, yet J e n n i -
on reincarnation, m a d e a 7,000-mile trip to
fer has never been in an accident that could
Britain after reading about the girls in an
have caused it.
Australian newspaper.
During his long interview with the girls,
He is convinced that twins Jennifer and Dr. Banner jee talked to them about their
Gillian P o l l o c k , aged seven, of W h i t l e y Bay, school w o r k , games, thoughts and dreams,
Northumberland, can help solve the riddle and he v e r b a l l y r e - e n a c t e d the accident. A l l
of rebirth and communication with the dead, their comments w e r e t a p e - r e c o r d e d for data
and he tells m e that he m a y soon visit A u s - processing.
tralia to seek " m o r e examples of reincarna-
Dr. Banner jee plans to return to England
tion."
in M a y and take them to the scene of the
He is Dr. H e m e n d r a Bannerjee, 38, d i r e c - accident to record their reactions.
tor of the Department of P a r a p s y c h o l o g y at The girls' father said : " I have never been
Rajasthan University in Jaipur, (whose a man to b e l i e v e blindly. I always seek proof
investigations concerning the rebirth of a in everything.
girl in Saurashtra w e r e reported in The " A n d in the case of the twins I believe
Sunday Standard a f e w w e e k s ago.) w e have proof b e y o n d doubt that they are
The girls' father, Mr. John P o l l o c k , a 4 5 - genuine cases of reincarnation.
y e a r - o l d sales supervisor, thinks they are " Last year m y w i f e and I accidently o v e r -
reincarnations of his daughters, Joanna, heard them talking about the crash that h a p -
eleven, and Jacqueline, six, w h o w e r e killed pened before they w e r e born.
b y a car as they skipped h a n d - i n - h a n d to " T h e y also k n e w h o w to find their w a y to
Sunday school in 1957. a p l a y g r o u n d in H e n h a m Village, nearby.
The other girls used to go to the p l a y g r o u d
The twins, b o r n 17 months after the
w h e n e v e r w e w e n t to Henham, but Jennifer
accident, closely resemble Joanna and
and Gillian had never been there b e f o r e . "
Jacqueline, but, most significant of ail, they
have similar birthmarks and can recall Dr. Bannerjee said the twins' case was one
almost perfectly the circumstances of their of the most interesting he had heard of.
sisters' deaths, Courtesy : The Sunday Standard,
 F R O M T H E GANGES T O T H E AMAZON
By JEAN BUTLER

In Lima, Peru, about t w e n t y years ago, a the courtyard and decided to disobey his
friend of mine w h o was deeply interested father and try his cart out in the street. H e
in- psychical research came to see m e one was killed b y a m o t o r car almost i m m e -
day, in a state of considerable excitement. diately. On his seventh birthday in Peru
He gave m e a letter to read w h i c h had c o m e it had gradually begun to c o m e b a c k to him.
f r o m a priest posted in the jungles of the He gave his Indian mother's maiden name,
Amazonian region of Peru. The letter d e s - and also described, in great detail, her
cribed the village w h e r e the priest lived as appearance and even a silver necklace that
a tiny one consisting of about t w e n t y m u d - she w o r e " like a c o l l a r " . T h e little b o y
huts and inhabited b y K e c h u a and A y m a r a kept saying over and o v e r again that he
Indians, n o n e of w h o m spoke a w o r d of wanted to go b a c k to Banaras.
Spanish. Not only w e r e they ignorant of
the national language, but also they w e r e The priest was d u m b f o u n d e d because he
ignorant of the v e r y name of their country. k n e w , b e y o n d any shadow of a doubt, that
T h e y w e r e accustomed to saying that they there was no possibility of any attempt at
lived " in the high place ", or " on the b a n k fraud or deception on the part of such
of the r i v e r " w h i c h , to them, was their simple, illiterate and primitive people. He
country. In v i e w of this plus the fact that w r o t e at once to m y friend asking that he
the priest w a s the only literate person in m a k e an investigation of the case.
the village there was no possibility of any M y friend, Augusto, a l a w y e r , w r o t e to
fraud or deception on the part of the c o r - the Municipal Authorities of Banaras asking
respondent. for information about the Brahmin family
the b o y had described ; also asking the
H e w r o t e that an A y m a r a c o u p l e had c o m e maiden name of the Brahmin's w i f e and the
to him in despair, bringing with them their n u m b e r of children they had had, both living
small son, seven years old. T h e y explained and dead. He stated that he w o u l d like to
that he must b e possessed b y an evil spirit get in contact with them in order to give
because h e claimed that he wanted to g o them information about a matter w h i c h
b a c k to his parents in Banaras. On being w o u l d b e of great interest to t h e m " . S e v e -
asked w h e r e Banaras was, he stated, u n - ral months w e n t b y and w e w e r e packing
hesitantly, " India." T h e parents, of course up to leave P e r u for g o o d w h e n , one m o r n -
had never heard of India, since, to them ing, our friend came rushing in with a letter
their country was " on the bank of the r i v e r . " f r o m Banaras stating that the Brahmin and
T h e priest questioned the little b o y w h o told his w i f e had been located ; that they w e r e
him in detail that he had just r e m e m b e r e d living in the same house and had several
his h o m e in Banaras. He gave the name of living children, but that the oldest son had
his father and mother ; the name of the been killed b y a m o t o r - c a r on his seventh
street and a description of the house. He birthday. A l l the other details, including
added the information that his father was a the, mother's m a i d e n - n a m e w e r e exactly as
rich Brahmin w h o had given him a little the b o y had described them.
goat-cart as a birthday present w h e n he was
seven. He was w a r n e d that fie could play A b o u t a w e e k later w e left the country
in the inner courtyard of the house but w a s for g o o d and have never heard the end of
not to go out into the street. W h e n it w a s the story, although an account of it was
getting dark the little b o y got bored with published in one of the newspapers in Lima,
 HOW I GAME TO THE MAHARSHI
By K. K. N A M B I A R

H o w I came to the Maharshi ? 1 wish I of several types. One of them ' s l e p t ' on a
k n e w the answer ! I k n o w I didn't g o to cotton rope tied to t w o rafters, and another
tne Maharshi to seek any particular b o o n ; slept on branches of trees, and so on. ' M a h a r -
nor did I go to him grief-stricken seeking shis ' I had only read of in Puranas — of
solace ; nor to get cured of any bodily afflic- benevolent Vasishta and Viswamitra, the
tions. Perhaps, it w a s just c u r i o s i t y — c u r i o - h o t - t e m p e r e d Durvasas, and the wandering
sity for anything supernatural. From my Narada w h o delighted in creating some m i s -
childhood, I had felt an urge to meet spiri- chief or other. But w h e n I heard of a living
tual men, " yogis " and " sannyasis " , some Maharshi w h o m people could go and see and
of w h o m demonstrated extraordinary p h y s i - talk to, I must say I was truly sceptical.
cal feats and p e r f o r m e d so-called miracles.
M y first introduction to Maharshi was
The earliest recollection I have is of an
through a little green booklet — a M a l a y a -
o c h r e - c l a d y o g i w h o floated on water and
l a m translation of " W h o am I " . It was
later stood on his head and did quite a n u m -
32 years ago. I b r o w s e d through the b o o k -
ber of difficult asanas, attracting a large
let and got a general idea of the theme,
c r o w d of admirers around him. I r e m e m b e r
w h i c h at that time did not carry m u c h c o n -
clinging on to this man late in the evening
viction to m e . A f e w w e e k s later, the P r e -
o i l others had left him asking him to
sident of the Salem District B o a r d under
w h o m I w o r k e d as an Assistant Engineer at
that time suggested a trip to Tiruvannamalai
to see a Maharshi, w h o , in o u t w a r d a p p e a r -
ance looked a ' householder ', ate, drank, and
lived like one. F r o m Salem w e did the
j o u r n e y b y car. W e w e r e shown into the
Hall w h e r e Maharshi reclined on a couch.
W e prostrated before him and sat d o w n on
the floor at some distance. No w o r d s p a s s -
ed b e t w e e n us, ; but I felt an indefinable
sense of peace in his presence. M y scepti-
cism gave place to a sense of a w e and r e v e -
rence. I might have sat there for about an
hour perhaps and w a n t e d to bask in his p r e -
sence longer ; but on a sign given b y m y
boss, I had to get u p and prepare to leave
the A s h r a m . B e f o r e doing so, I prostrated
again before Maharshi and fervently p r a y -
ed that I might have m o r e opportunities to
teach m e some of those feats. I must h a v e have his darshan. Opportunities I had b e -
been about 10 years old then. He taught m e cause m y b r o t h e r - i n - l a w D r . P. C. Nambiar
some pranayams and did a sort of ' initia- got posted to Tiruvannamalai as D o c t o r - i n -
tion ' b y exerting some pressure on the lids charge of the G o v e r n m e n t Hospital. My
of m y closed eyes b y his first and middle sister Madhavi amma, a devoted soul, used
fingers w h i c h m a d e m e see some sparkling to visit the A s h r a m quite often, and I too
lights, on reopening of the eyes ! Later, I m a d e a f e w visits f r o m Dharmapuri to w h i c h
had opportunities to see yogis and sadhus place I had got transferred b y then.
 THE MOUNTAIN PATH July

On o n e of these occasions, I m a d e a small half was fixed at Tiruvannamalai. The D i s -

contribution for a ' Bhiksha ' at the A s h r a m , trict Officers had to b e duplicated. I was
w h i c h meant that all those present w e r e chosen as the District B o a r d Engineer for
to b e fed sumptuously w h e n Bhagavan also " Tiruvannamalai D i s t r i c t " , and asked to
w o u l d share the m e a l along with them. A t start an Office at Tiruvannamalai T o w n i t -
about noon, the bell sounded announcing self. I had not even dreamt of such a thing
' Bhiksha ' time and people started queuing until I received the posting, orders. Was it not
into the dining hall — a large thatched shed Bhagavan's G r a c e to h a v e actually taken m e
at that time. The person leading the queue over to his abode in this unexpected
occupied the last corner seat and the second manner ? Sceptics m i g h t call it just one of
next to him and so on. W h e n the queue those coincidences that happen to e v e r y o n e
stopped, I f o u n d that I was to sit right in
front of Sri Bhagavan ! This l u c k y c o i n -
cidence gave m e great satisfaction. B h a g a -
van seemed to sense this and r e w a r d e d m e
with a gracious smile. Soon people c a m e
with rice and other preparations. Bhagavan
was to be served first. W h e n rice was
brought before his leaf, a small ball of rice
rolled into his leaf e v e n b e f o r e the person
had started serving him. Bhagavan l o o k e d
at m e smiling and said : " It falls b y itself
This r e m a r k f r o m Sri Bhagavan, I must say,
gave m e supreme delight and I can still
recall the ecstasy I felt w h i l e partaking of
that meal right in front of Sri Bhagavan and
face to face with him hardly a y a r d s e p a r a t -
ing our leaves. I felt that the morsels I
ate w e r e all Bhagavan's prasadam. That
was the happiest meal in m y life.

It is needless to say that b y n o w m y

scepticism about a living- Maharshi had all
vanished like mist before t h e . rising sun.
F r o m Dharmapuri I was transferred to T i r u -
nelveli on promotion. I was n o w m o r e d i s -
tant f r o m Tiruvannamalai. I started r e a d -
ing m o r e about Maharshi and accepted the
position that he was L o r d Subramanya in
human f o r m . I p r a y e d to h i m again and
again to give m e m o r e opportunities to have some time or o t h e r ; but to m e it was an
his Darshan. unmistakable blessing f r o m Sri Bhagavan,
w h o , in answer to m y prayers, had in this
M y prayer was answered miraculously. I w a y given m e opportunities to have f r e -
got posted to Tiruvannamalai itself. It all quent darshan of him, to wash off m y sins
came about in a most u n e x p e c t e d manner in of omission and commission, and to d e r i v e
F e b r u a r y 1936. The then G o v e r n m e n t of such spiritual benefit, as I was fit to receive
Madras e m b a r k e d on an experiment of in his immediate presence.
bifurcating the large districts f o r m o r e effi-
cient administration. In this process, the I t o o k full advantage of the situation and
District of North A r c o t was divided into seldom failed to visit the A s h r a m on days
t w o , and the headquarters of the southern I was at Headquarters. Needless to say 1
1966 MOW I C A M E T O THE MAHARSHI 279

felt that a gradual change for the g o o d w a s first things I did was to place on record m y
taking place in m e . There was hardly a n y - complete surrender to him, accepting him
one w h o hadn't sensed the subtle, influence as m y sole refuge in future. I w r o t e this
of frequent visits to the" A s h r a m and D a r - in Sanskrit verse on a small piece of paper
shan of Sri Bhagavan. Here, I might n a r - and after prostrating before him as usual
rate an anecdote concerning a senior c o l - placed the slip of paper near his feet. B h a -
league of mine. His name was Sri Mallappa gavan t o o k it up, read it with a smile, and
Rajugaru. W h e n he came to T i r u v a n n a - gave it b a c k commenting on the p a r o d y I
malai, I took h i m to the A s h r a m with m e o n had m a d e in the sloka. W h e n I resumed
three or four consecutive days. The n e x t m y seat, Sri Bhagavan was steadily looking
day w h e n I w e n t to his residence to take at m e . T h e gracious l o o k directed at m e
him along with me, he excused himself that set m y mind completely at rest.
he w o u l d rather stay at h o m e . W h e n q u e s -
tioned further, he stated that frequent visits F r o m that time onwards m y faith in B h a -
to the A s h r a m might bring about a change gavan g r e w stronger and stronger day b y
in him and that he might d e v e l o p a distaste day. Hardly a w e e k passed without s o m e
for w o r l d l y things and ultimately renounce incident or other to strengthen m y faith, and
his j o b w h i c h he was not prepared to do. some indications to s h o w that B h a g a v a n
I might say, here, that this colleague of w a s looking after m e . T h o u g h Bhagavan
m i n e w a s w e l l k n o w n for his zest for eating did not p e r f o r m any miracles as such, m i r a -
and pleasurable living, but he had certainly cles just happened all the same. One might
m i s j u d g e d the possible consequences of his call them fortuitous coincidences ; then they
contact with the Maharshi and the A s h r a - w e r e most extraordinary coincidences—call
mites. B h a g a v a n never insisted u p o n a n y - them what y o u will. I have seen dozens of
b o d y renouncing his j o b or changing his them ; some involving others, and some
w a l k of life. If anything, it b e c a m e easier experienced b y myself. Space permitting in
for one to bear the burden of one's o w n r e s - these columns I shall endeavour to narrate
ponsibilities in life. I could testify to this some of them at least in future articles
f r o m m y o w n experience, and the state- to b e contributed to this Journal, for t h e
ments of several other devotees. benefit of the readers w h o might not have
B y this time, I had picked up courage to had the privilege of seeing such incidents
talk to B h a g a v a n n o w and then. One of the first hand.

T h e K n o w e r cannot b e c o m e an object of k n o w l e d g e .
— S h a n k a r a , Taittiriya Upanishad, 3-10-4.

In some cases, although o u t w a r d l y no change is visible, g r a c e w o r k s .

Y o u want to break a big stone. Suppose after t w e n t y b l o w s it breaks.
A f t e r giving one b l o w if y o u l o o k at it, there is apparently no change.
But the molecules inside the stone are affected. E v e r y b l o w does its
w o r k and is necessary for the breaking of the stone at the twentieth b l o w .

— S w a m i Ramdas, God-Experience, p. 146.

 HOW THE MAHARSHI GAME TO ME
By M U D r . R O B E R T FUCHSBERGER

T w e n t y years ago, in July 1946, it o c c u r -

ed to m e that the 50th anniversary of B h a -
gavan Sri Ramana's arrival at T i r u v a n n a -
nialai was approaching (Sept. 1, 1946). I
w r o t e a letter to Sri Bhagavan w h i c h I
posted on the 5th of August. It ran thus :

' B o d i l y far a w a y f r o m Arunachala, but

spiritually at Bhagavan Sri Ramana's feet,
I am just thinking with r e v e r e n c e that
half a century has passed b y since the
y o u n g Venkataraman came to T i r u v a n n a -
malai. O Maharshi ! I take the liberty of
celebrating this date as Sri Bhagavan's
real birthday. I celebrate it b y t h r o w i n g
myself in the dust at Sri Bhagavan's feet
yet w i t h m o r e reverence, a w e and h u m i -
lity, and b y trying to listen to Maharshi's
voice in m y o w n heart.'

After sending this letter I continued m y

routine life, filled during the day with p r o -
fessional w o r k , f o l l o w e d b y a sound, d r e a m -
less sleep during the night. In the morning
and evening I always devoted some time to
meditation. This n o r m a l flow of events was
interrupted one night in the m i d d l e of
August b y a mysterious event. Nevertheless the vision continued in the
Suddenly Sri B h a g a v a n appeared before same f o r m and intensity as during sleep. I
m e in m y sleep. It was a v e r y vivid dream sat up in m y bed still gazing at the vision.
in w h i c h I saw Sri Bhagavan's figure, w h i c h I opened m y eyes but there was no change ;
w a s familiar to m e f r o m a picture that I had still those piercing eyes, that motionless look.
received f r o m the A s h r a m . The w h o l e head T h e b e d r o o m was lit up b y the light e m a n a t -
was surrounded b y a halo of silver light ing f r o m Sri Bhagavan's head. M y a c a d e -
w h i c h illuminated not only Sri Bhagavan's mically trained m i n d began s l o w l y to e x e r -
face, but also the w h o l e space around. But cise control ; I closed and opened m y eyes
the most fascinating w e r e Sri Bhagavan's alternately, I looked at m y w r i s t - w a t c h —
eyes : dark, motionless and deep like the it was half past t w e l v e — and l o o k e d again
mysterious depth of the fathomless ocean, at Sri Bhagavan. T h e vision still remained
full of w i s d o m yet at the same time full of unchanged. T h e n I lighted m y night l a m p ;
love and understanding. Fascinated b y these n o w I saw Sri Bhagavan with open eyes only
eyes I could do nothing but l o o k into them v a g u e l y , but with closed eyes as w e l l as
and into the abyss of transcendental w i s d o m before in the darkness. So I again turned
w h i c h they c o n v e y e d . out the light and sat in b e d gazing at Sri
Bhagavan, until after some time the vision
I do not k n o w h o w long this dream lasted, began s l o w l y to f a d e a w a y . Then I l a y
but it was so vivid and thrilling that I w o k e . d o w n and immediately fell asleep.
1966 HOW THE M A H A R S H I CAME TO ME 281

Tha n e x t m o r n i n g peace and bliss that was one in English f r o m a devotee in

passes understanding filled m y h e a r t ; this Czechoslovakia. Seeing it Bhagavan a f f e c -
state continued in spite of daily w o r k and tionately told us all about it and read it out
trouble. ; in the hall. The gist of it is (here follows
On 23rd August I received a letter f r o m t h e a
Nagamma c o n -
b o v e l e t t e r
- T h e n S m t
-
Sri Ramanashram, posted on the 15th, in t i n u e s
)
expressing our " W h i l e a 1 1 o f u s w e r e

w h i c h there was an invitation to the Golden d e l l

^ hearing the contents of that letter,
h t o n

Jubilee celebrations and a f e w lines signed B h a g a v a n said with a face radiant with b e n e -
b y Sri Niranjanananda S w a m i . The S a r v a - v o l e n
c e ; ' W e do not k n o w w h o he is and
dhikari a c k n o w l e d g e d the receipt of m y w h a t
P - h l s n a m e a n d n a t l v e l a c e a r e tte

letter, w h i c h w a s placed b e f o r e Sri B h a g a - n e v

- e
H o w has he managed to
r c a m e h e r e

van and informed m e that the letter w o u l d k n o w t h a t { t i s f u l 1 fiftv v e a r s s i n c e 1 c a m e

find a place in a v o l u m e w h i c h w o u l d be h e r e ?
" H e h a s w r i t t e n a l e t t e r f u U o f d e v o

published on the occasion of the Golden ' F r o m what he has written it looks as
t i o n

Jubilee of Sri Bhagavan's arrival at i f h e

stoodh a s r e a d a b o u t m y l i f e a n d u n d e i >

Sri Arunachala ^ l has c o m e u n e x p e c t e d l y . That n i s e t t e r

is h o w things happen. See the peculiarity !

This b o o k — the Golden Jubilee Souvenir W Czechoslovakia and w h e r e is T i r u -
h e r e i s

— I received only t w o years later. I found vannamalai ? W h a t are w e to say w h e n a

m y letter in it under the little : < A t Sri B h a - p • e r s o n w h o h a s n e v e r b e e n h e r e w r i t e g >

gavan's Feet.' ^ ? » u s

W h a t really happened ( w h e n m y letter

arrived at Sri Ramanashram and was p l a c e d kindness with which Sri Bhagavan
T h e

before Sri Bhagavan, I came only to k n o w received m y letter I take to be a confirma-

18 years later w h e n Ramanashram b o o k t i o n August 1946. I c o n -
a b o u t t h e v i s i o n i n

depot published the b o o k Letters from Sri s i the Guru's mouna diksha or
d e r i t t o b e

Ramanasramam b y Smt. Nagamma. The initiation b y silence, though I experienced it

author writes this in English translation in initiation b y look.
l i k e But what matter
chapter 61 : such differences in the realm of Spirit ? C e r -
4
A m o n g s t the letters received b y the tainly it was a manifestation of Sri B h a g a -
ashram today (the 16th August 1946) there van's Grace.

A Telugu Pandit asked Sri Bhagavan about nishkama karma. There

w a s no reply. A f t e r a time Sri Bhagavan w e n t up the hill and a f e w f o l l o w -
ed him, including the pandit. There was a thorny stick lying on the w a y
w h i c h Sri Bhagavan picked up ; he sat d o w n and began leisurely to w o r k at
it. T h e thorns w e r e cut off, the knots w e r e made smooth, the w h o l e
stick was polished with a rough leaf. The w h o l e operation t o o k about
six hours. E v e r y o n e was w o n d e r i n g at the fine appearance of the stick
m a d e of a spiky material. A shepherd b o y suddenly put in his a p p e a r -
ance on the w a y as the group m o v e d off. He had lost his stick and was at
a loss. Sri Bhagavan immediately gave the n e w one in his hand to the
b o y and passed on.
The pandit said that this was the m a t t e r - o f - f a c t answer to his question.
 SOME REMINISCENCES

By K U N J U S W A M I 1

A f t e r spending about t w e l v e years in w h e n one adopts the m e t h o d of worship, say

personal attendance on Bhagavan, I began of the Shakti, one should, b y constant p r a c -
to feel an urge to devote myself entirely to tice and concentration, be able to see the
sadhana, spending m y time all alone. H o w - Shakti e v e r y w h e r e and always and in
ever, I could not easily reconcile myself to everything and thus give up identification
the idea of giving up m y personal service v/ith the ego. Similarly with japa. B y
to Bhagavan. I had been debating the constant and continuous repetition of a
matter for some days w h e n the answer came mantra one gets m e r g e d in it and loses all
in a strange w a y . A s I entered the hall one sense of separate individuality. In dhyana
day I heard Bhagavan explaining to others again, in constant meditation, with b h a -
w h o w e r e there that real service to him did vana or deep feeling, one attains the state
not mean attending to his physical needs of Bhavanatheeta, w h i c h is only another
but f o l l o w i n g the essence of his teaching : name for pure Consciousness. Thus, any
that is concentrating on realizing the Self. method, if taken earnestly and practised
Needless to say, that automatically cleared unremittingly, w i l l result in elimination of
m y doubts. the " I " and lead to the goal of Realization.
I therefore gave up m y A s h r a m duties, Once some a w k w a r d problems concerning
but I then found it hard to decide h o w in A s h r a m management cropped up. Without
fact I should spend the entire day in search being directly concerned, I was w o r r i e d
of Realization. I referred the matter to about them, as I felt that failure to solve
Bhagavan and he advised m e to m a k e S e l f - them satisfactorily w o u l d impair the g o o d
enquiry m y final aim but to practise S e l f - name of the A s h r a m . One day t w o or three
enquiry, meditation, japa and recitation of devotees w e n t to Bhagavan and put the p r o -
scripture turn b y turn, changing over f r o m blems before him. I happened to enter the
one to another as and w h e n I found the one hall while they w e r e talking about them,
I was doing irksome or difficult. In course and he immediately turned to m e and a s k -
of time, he said, the sadhana w o u l d b e c o m e ed m e w h y I had c o m e in at this time and
stabilised in S e l f - e n q u i r y or pure Conscious- w h y I was interesting myself in such
ness or Realization. matters. I did not grasp the meaning of his
question, so Bhagavan explained that a p e r -
F r o m m y personal experience, as w e l l as
son should o c c u p y himself only with that
f r o m that of others within m y k n o w l e d g e ,
purpose with which h e had originally c o m e
I can say that before r e c o m m e n d i n g any
to the A s h r a m and asked m e what m y o r i g i -
path to an aspirant Bhagavan w o u l d first
nal purpose had been. I replied : " T o
find out f r o m h i m what aspect or f o r m or
receive Bhagavan's G r a c e . " So h e said :
path he was naturally d r a w n to and then
" Then o c c u p y yourself with that o n l y . "
r e c o m m e n d h i m to f o l l o w it. He w o u l d
sometimes endorse the traditional stages of He further continued b y asking m e w h e -
sadhana, advancing f r o m worship ( p u j a ) to ther I had any interest in matters c o n c e r n -
incantation ( j a p a ) , then to meditation ing the A s h r a m management w h e n I first
(dhyana), and finally to S e l f - e n q u i r y came here. On m y replying that I had not,
( v i c h a r a ) . H o w e v e r , he also used to say he added : " Then concentrate on the o r i g i -
that continuous and rigorous practice of any nal purpose of y o u r coming h e r e . "
one of these methods was adequate in itself
i For an introduction to whoni see our April,
to lead to Realization. Thus, for instance, 1966 issue, p. 217,
 TRUE-SEEING

By WEI WU WEI

Hello, what are y o u w o r r i e d about ? interpreted diversely in a space-time con-

H o w do y o u k n o w I am w o r r i e d ? text.
G o d , or w h o e v e r it was, gave y o u a face for But whose appearances ?
some reason or other ? Birds not Ours : he appears to each of us as each of
caught ! M y only ' f a c e ' is the original us sees him. What else is there for h i m to
one that I had before m y father and be?
mother w e r e born — and it can't look
V e r y well, but his ? His o w n a p p e a -
worried !
rance to himself ?
Right ! A n d the w o r r y ?
That also is a concept, nothing but a c o n -
I've c o m e to the conclusion, and finally,
cept — his is not different in kind, but only
that B o b w h a t ' s - h i s - n a m e is not only
It is not a dose of salts ! Just an almost
a bore, but a mean and selfish sort of
in interpretation. Y o u are supposing that
bastard ! Don't y o u agree ?
his o w n is something factual, but it is not.
W h y should I ? Y o u describe your Bob
w h a t ' s - h i s - n a m e : mine is not likely to W o u l d anyone believe that ?
b e fdentical. P r o b a b l y not — unless he saw it. Condition-
D a m n it all, there is only one B o b in ing is too strong.
question, and w e are both talking about Then w h o could take it ?
him ! It is not a dose of salts ! Just an almost
I am unable to agree ! There are as m a n y painfully obvious fact.
B o b w h a t ' s - h i s - n a m e s as there are people To whom ?
w h o k n o w him, plus one. Only to w h o e v e r can see that it must b e so,
Metaphysically speaking perhaps, but that so it is, that it is fundamental, the v e r y
the familiar phenomenal B o b is surely heart of h o w things are.
whatever he is ! A n d w h e n he sees it, what then ?
Nonsense ! There is no such being. What If he really sees it — for hearing it or r e a d -
y o u are referring to is absolutely no thing ing it is not seeing that so it i s — h e surely
w h a t e v e r ; ' h e ' is as devoid of o b j e c t i v e at the same time sees through everything
existence as anyone else. that needs to be seen through —• for all the
A s y o u or m e ? rest follows.
Of course. Each of us needs to see it for himself
T h e n what is he ? and in his o w n w a y ?
He is an image in mind. Y o u have just Each of us k n o w s it for h i n ^ l f — if he is
described what he is according to y o u r looking f r o m the right direction.
image. In m y image he appears slightly A n d what is that ?
different, and less objectionable. His o w n F r o m w h o l e - m i n d , always f r o m w h o l e - m i n d .
' B o b ' — as he appears to himself — is p r o - Can one always do that ?
bably the hell of a fine f e l l o w !' Once should b e enough. Let this one b e it.
But there must be something that he It is better than all the k o - a n s and c o n u n -
really is ! drums that have ever been invented.
Nothing whatever, absolutely no thing. He W h y is that ?
has, rigorously, no objective existence or There is nothing artificial about i t ! It is
being. He is only appearances in mind, just plain true-seeing.
 The Bhagavad Gita
Translated b y Prof. G. V . K U L K A R N I and A R T H U R O S B O R N E

CHAPTER EIGHT

Since this whole issue of The Mountain Path is concerned mainly with reincarna-
tion we are giving here the chapter of the Gita which has most to do with that subject
instead of the next in sequence. In our next issue we shall take up the next in sequence,
that is Chapter V.

1 2
A r j u n a asked : What is the meaning and manner of sacri-
W h a t is B r a h m a n ? W h a t is the self of fice in this b o d y , O Slayer of M a d h u ? A n d
m a n ? W h a t is karma, O Supreme Being ? h o w are Y o u to be realized at the time of
W h a t is the reality of the w o r l d and what death b y the self-controlled ?
the reality of heaven ?
3
This and the following verses are hard to
Sri Bhagavan replied :
translate on account of their technical termino-
logy. Purushottama, the emphatic form of Brahman is the Imperishable (akshara)
Purusha, meaning " male person" or " the Supreme (parama). One's own nature
Spirit" (in contradistinction to " Prakriti" ( s v a b h a v a ) is said to b e the self of m a n
meaning "Substance" or "Primordial Nature") (adhyatma). K a r m a is the name given to
we have translated "Supreme Being", the force which creates beings,
 THE B H A G A V A D GlTA 185

4 and in quest of w h i c h men observe celibacy

Perishable (kshara) nature ( b h a v a ) is the (brahmacharya),
reality of the w o r l d ( a d h i b h u t a ) and P u r u - 12, 13
sha (the Cosmic B e i n g ) the reality of
heaven. The basis of sacrifice in the b o d y He w h o , at the time of leaving the b o d y ,
am I, O Best of the E m b o d i e d . closes all the gateways of the senses, fixing
his mind in his heart and his life-breath in
5 his head and, r e m e m b e r i n g Me, utters the
W h o e v e r at the time of death dwells on Divine Monosyllable O M , he attains the
M e alone while giving up the b o d y , he Supreme State.
attains to Me. Of this there is no doubt. 14
6 To him w h o dwells constantly on M e alone
A n d whatever the mind dwells on at the in fixed attention I am readily accessible, O
end while giving up the b o d y , O Son of Son of Pritha.
Kunti, that does one b e c o m e , being a b s o r b - 15
ed in it.
Having attained to M e , the Great Ones
Hence the importance attached in all religions ( M a h a t m a s ) do not return to birth, w h i c h
to the state of mind in which a man dies. The is the domain of suffering and i m p e r m a -
Maharshi warned, however, that it is no use leav- 1
nence, for they have entered the Supreme
ing it till death, because if the mind has not
State.
already been brought under control it will rise
up uncontrollably at death. This explains the 16
need for the next verse.
F r o m Brahmaloka d o w n w a r d s , all w o r l d s
7 i n v o l v e rebirth, A r j u n a ; but on attaining
to M e , O Son of Kunti, there is no return
Therefore at all times r e m e m b e r M e and
to birth.
fight. Y o u r m i n d ( m a n a s ) and understand-
ing ( b u d d h i ) surrendered to Me, to Me shall 17
y o u surely c o m e .
K n o w e r s of D a y and Night k n o w that a
8 thousand ages m a k e up the D a y of B r a h m a
and a thousand ages His Night.
He w h o holds his mind u n w a v e r i n g l y to
this y o g a of constant practice comes to the The word used here for " age " is yuga, but it
S u p r e m e ( p a r a m a ) Divine ( d i v y a ) Being is not used to mean one of the four sections of a
( P u r u s h a ) , O Son of Pritha. manvantara, as in the term " kali-yuga". The
Day and Night of Brahma are the alternate
9, 10 phases of manifestation and dissolution of the
He w h o , at the time of death, centres his universe. " Brahma " here means " God the Crea-
l i f e - f o r c e between the e y e b r o w s , w i t h a firm tor ", not ' Brahman, the Absolute.' As Bhagavan
indicated in the explanations reported on
m i n d endued with devotion and the p o w e r
pp. 148-9 of The Mountain Path of July 1965,
of yoga, and r e m e m b e r s Me, the Sage, the
Brahmaloka is the highest of the heavens but
Ancient, the Ruler, Smaller than the s m a l l - still subject to dissolution at the end of a Day of
est yet Supporter of all, Inconceivable of Brahma, so that one who abides in it is brought
form, Effulgent as the Sun, Transcending! back to rebirth, whereas, as Sri Krishna says, in
darkness (of t a m a s ) , he attains that S u p r e m e verse 15, one who has attained to Self-realization,
Divine Person. which he there calls " the Supreme State " has no
more return to birth.
11
18
I w i l l briefly describe to y o u that state
w h i c h k n o w e r s of the Vedas call eternal A t the dawning of that D a y all things
( a k s h a r a ) , w h i c h passion-free Sages enter, stream forth f r o m the Unmanifest, and at
 THE MOUNTAIN PATH July

the coming on of Night they sink b a c k into fortnight of the m o o n and the ascending
that same Unmanifest. course of the sun, attain to Brahman.

19 The bright fortnight is from new moon to full,

and the ascending course of the sun from the
A f t e r repeated births, this same m u l t i -
winter to the summer solstice.
tude of beings m e r g e helpless again at t h e
approach of Night, O Son of Pritha, and 25
they issue forth at the d a w n of Day.
Yogis w h o go forth b y smoke, b y night,
20
in the dark fortnight and in the declining
But b e y o n d this Unmanifest is another, course of the sun pass hence to the light of
the Eternal Unmanifest, w h i c h perishes not the m o o n and return again.
w h e n all things perish.
The path described in verse 24 is known asi
The alteration of Day and Night, manifestation devayana, " the path of the gods", and that in
and dissolution, is on the background of this verse 25 as pitriyana, " the path of the ancestors ".
Supreme Unmanifest which is unaffected by From the former there is no return to birth, from
either. the latter there is.

21 26
This S u p r e m e State is called the U n m a n i - These t w o paths, the light a n d the dark,
fest Imperishable ( a v y a k t a a k s h a r a ) . T h a t are held to be eternal. B y the one a m a n
is M y highest abode. For those w h o attain goes forth not to return again ; b y the latter
to it there is no return.
he returns.
22
27
This S u p r e m e Being (Parah-Purusha),
O Son of Pritha, in W h o m all beings are The y o g i w h o k n o w s these t w o paths, O
and W h o permeates all this, is attainable b y Son of Pritha, is never deluded. Therefore,
s i n g l e - m i n d e d devotion. A r j u n a , remain ever firm in y o g a .

23 28

N o w I w i l l tell y o u , O Best of the B h a r a - T h e Y o g i w h o k n o w s all this transcends

tas, at what times yogis departing return the rewards of merit accruing f r o m V e d i c
again, and at what times they do not return. study, sacrifice, austerity and charity and
attains the Supreme Primal A b o d e .
24
K n o w e r s of Brahman departing hence b y Here ends the Eighth Chapter entitled
fire, b y light, b y daytime, in the bright " The Y o g a of the Imperishable B r a h m a n "

Y o u never e n j o y the w o r l d aright, till the sea floweth in y o u r veins,

till y o u are clothed with the heavens, and c r o w n e d with the stars : a n d
perceive yourself to be the sole heir of the w h o l e w o r l d , and m o r e than
so, because m e n are in it w h o are e v e r y one sole heirs as w e l l as y o u .

— Centuries of Meditations, Thomas Traherne.

 E VIEWS

REINCARNATION, THE RING OF RETURN : COMPARATIVE RELIGION

By Eva Martin. (University Books, New Hyde
Park, New York, pp. 306, $5.00.) RELIGIONS OF THE WORLD : By D. E.
Harding. (Heinemann, pp. 128, price 6s.)
We have here a fascinating anthology of
quotations, ancient and modern, Eastern and MANY PATHS, ONE HEAVEN : By Nuri Mass.
Western, dealing with reincarnation. The con- (The Writers' Press, 81 Prospect Road, Sum-
tents are divided chronologically and then each mer Hill. N.S.W., Australia, pp. 128, 22s. 6d.)
chronological section subdivided according to
Comparative religion began with the Golden
1

religion or country of origin. It might be said

Bough ' school, whose aim was to bring religion
that Western and modern quotations are allotted
in general into contempt by linking it up with
a disproportionately large amount of space, but
primitive superstitions. Later it fell into the
then we all know that the Eastern religions teach
hands of missionary-minded exponents (some of
reincarnation and it is interesting to see how
whom are still in the field), who sought to
many of the philosophers, poets and other
belittle all religions except their own. The two
writers of the West also postulate it.
books now under review represent the new ten-
In Ancient Greece it was a tradition that flow- dency to write with reverence and appreciation
ed through Pythagoras and Plato down to of all religions.
Plotinus and the Neo-Platonists. Traces of it are
found among the Hebrews in the Old Testament Messrs. Heinemann are to be congratulated on
and also in the Gospels. It is found in some of turning for the book on religions in their paper-
the early Christians such as Origen. Roman back adult education series to Douglas Harding,
commentators report its prevalence among the who is a ' Mountain Path' writer and a true
Celts. mystic. He points out with equal skill the
unanimous spiritual essence of all religions and
In her introduction the compiler takes the
its different mode of presentation in each one.
optimistic view that we can only progress, not
And he does this in a manner admirably suited
decline, insofar as a man can never fall back
to such a series : that is as though talking to his
into any subhuman birth. This is reminiscent of
readers rather than lecturing them.
the modern Christian tendency to believe in
heaven but not hell or of the 19th Century In reading the chapter on Hinduism I was
belief in inevitable progress. There is no such shocked at the amount of matter left out, until
guarantee. Freedom means freedom to fall as I reminded myself that he had compressed into
well as rise. That is why the Hindu and Buddhist some 120 pages information about the six major
scriptures warn so earnestly that a human birth religions as well as an introduction and conclu-
is a very precious thing and should be used sion, and without any signs of compression;
seriously for spiritual effort as it may not be then I became amazed at the amount he had
easily come by again. got in.
288 THE MOUNTAIN PATH July

Perhaps it is hardly to be expected that a It is mainly autobiographical. He tells how

writer should be equally sympathetic towards intellectual appreciation induced him to choose
all religions, and it is clear that Mr. Harding's the Buddhism of Ceylon. When he visited Tibet the
sympathies go rather to the Eastern or meta- powerful spiritual influence there turned him to
physical than to the Western or theistic. He Tantric Buddhism even before he was able to
would have done well to acquaint himself with study its theory. His residences and travels in
what some Jewish mystics have to say about it Tibet were partly for spiritual development,
before denying that ancient Judaeism had any partly in an effort to preserve records of some
mysticism. Mysticism is the essence of every at least of the treasures of Tibetan Buddhist art
religion ; without it there is only the husk. Even before it was too late. The pen and eye of an
of Christianity he asserts : " Clearly Christianity artist enable him to give some indication of the
is not a mystical religion," although he later magnificence of Tibetan sculpture and art and
pays tribute to Christian mystics. of the stupendous mountain scenery, while his
deep understanding enables him to point out the
And he seems to have retained the traditional
meaning of the iconography which an untutored
Western prejudices against Islam — that even
critic could so easily misrepresent. In this work
Muslims do not regard Mohammad as a saintly
he was helped valiantly by his wife, Li Gotami.
character ; that the later chapters of the Quran
The result is a magnificent book giving, better
seem to be conscious thought, not revelation ;
than any other, an impression of the splendour
that Jews and Christians are included in the
that has been destroyed in Tibet.
Quran among the infidels and that the Muslims
are incited to make war against them ; that the Was the author being drawn back to the
Islamic conception of God is only transcendent scenes of a previous lifetime in his devotion to
and not immanent (although he actually quotes Tibet ? One whole section of the book is
the Quranic verse: " God is nearer to man than devoted to reincarnation of which some remark-
his neck-vein") ; that mysticism only arose able instances are given. It is a pity that he has
some two centuries after the Quran ; and others succumbed to the temptation which seems to
plenty. assail most Buddhists, of sniping at Hinduism.
He represents " the way of the average Hindu
On the whole, however, this book is much to mystic" (p. 114; as " regression to the state of
be welcomed. It presents a profound view of the unity " in comparison with the Buddhist aim
meaning and purpose of religion in simple " t o be fully born". To retrace one's steps to the
language that all can understand. It is a great; Source and discover (as Zen Buddhism puts it)
pity that it is a paperback with the pages only one's original face as it is before one was born,
stuck together so that they start coming apart is not " regression " but Realization of what is.
at the first reading. And what of those whom the Buddha and his
The 'second book gives an appreciative and contemporaries referred to as ' non-returners ' ?
informative account of the major religions but is Were they cases of ' regression ' ? In Hinduism
much simpler, being written, we are told, in line and Buddhism alike, some Masters have pro-
with the Australian school syllabus. We are not mised to return for the well-being of their fol-
told that it has actually been prescribed for lowers, while others have transcended the uni-
school use. It would indeed be heartening to find verse in which return and followers are possible.
a country enlightened enough to teach its child- It is a pity too that the author has not got some
ren what they ought to know about the world's one to correct the sprinkling of grammatical
great religions. mistakes that mar his English.

THE WAY OF THE WHITE CLOUDS : By Lama BUDDHIST MEDITATION AND DEPTH PSY-
Anagarika Govinda. (Hutchinson, pp. 305, CHOLOGY: By Douglas M. Burns. (Bud-
price 50s.) dhist Publication Society, Kandy, Ceylon,
Lama Govinda studies Tibetan Buddhism from pp. 67, price not stated.)
within — the way a religion ought to be studied. " Buddhism does not deny the reality of mate-
His understanding of its vast resources is rial existence, nor does it ignore the very great
strengthened by reverence for its saints, and effect that the physical world has upon us. On
especially for his own Guru, Tomo Geshe Rim- the contrary, it refutes the body-mind dichotomy
poche. At the same time his book is free from of the Brahmans and says that mind and body
the mystery-mongering that marred some earlier are interdependent." Who are " the Brahmans " ?
works on Tibet. And which of the many schools of the Sanatana
1966 BOOK REVIEWS 289

Dharma or ' Eternal Harmony ' known to West- few who wrote with understanding. His book is
erners as ' Hinduism' does the author refer to a solid study of the essence of Buddhism, that
as denying that " mind and body are interdepen- is the truth of suffering and the Noble Eightfold
dent " ? It can hardly be any yogic or tantric Way by which to transcend it. It is a study under-
school, since they rely largely on physical disci- taken with reverence and appreciation.
plines. It is a pity that so many Buddhist writers Apart from writing, Grimm founded the
seem unable to expound their dhamma without £
Altbuddhistische Gemeinde ' 0 Old Buddhist
setting up what they call ' Hinduism' or ' the Community) at Utting am Ammersee as long ago
Brahmans ' as a sort of Aunt Sally to take pot- as 1921. His book has now reached us in connec-
shots at. As for " the reality of material exist- tion with this society's request to act as our
ence ", the author should know that it is upheld agent for Germany. We are happy to be repre-
by the school of Madhva as firmly as it is denied sented by such a society.
by that of Shankara, and — what is more im-
portant — it is recognized by Advaitins as being AN INTRODUCTION TO ANCIENT PHILO-
a question of degrees of understanding, not a SOPHY.: By A. H. Armstrong. (Methuen,
problem to which one answer is right and the University Paperbacks, pp. 242, price 12s. 6d.)
other wrong, as in mathematics. It does not
behove an exponent of wisdom to condemn other There must be something special about a book
expositions unstudied. on philosophy that gets reprinted as a paperback
twenty years after its first appearance. It is its
THE DHAMMAPADA WITH INTRODUCTORY human approach and very readable style that
ESSAYS, Pali text, English translation and give so much appeal to this one.
notes : By Dr. S. Radhakrishnan. (Oxford Uni- Reading it impresses upon one that the pre-
versity Press, pp. 194. Price Rs. 10.) Socratic Greek philosophers ought to be studied
by a historian familiar with true metaphysical
The Dhammapada has the strong ethical empha-
teaching, as expounded, for instance, in the
sis that one expects to find in Theravada texts.
Upanishads, He might find that they were not
The present annotated translation of it was first
making crude guesses at truth, as their Western
published in 1950. The new, 1966, edition is the
historian is apt to presume, but giving their
first to be printed in India. It has a competent
versions of a partially understood spiritual tra-
introduction comparing the teaching of Buddha
dition, whether indigenous or foreign, with its
with that of the Upanishads. What gives it parti-
true teaching of the unceasing change of mani-
cular interest is that it is an appreciative edition
festation, the Immutable Being behind it, and the
of a scripture of one religion by an outstanding
journey of the individual through life after life
exponent of another.
on its way back to the Immutable. Even so-called
THE DOCTRINE OF THE BUDDHA, THE opposites, like Heraclitus and Parmenides, may
RELIGION OF REASON and MEDITATION: well be describing different flanks of the same
By George Grimm. (Akademie Verlag, Berlin, mountain.
pp. 415, price not stated.)
GOD IS MY ADVENTURE: By Rom Landau.
George Grimm was one of the pioneers of
(Unwin Books, paperback, pp. 255, price 8s. 6d.,
Buddhist understanding in the West, and one of
1964.)
those who put Germany in the forefront in this
enterprise. I say advisedly ' understanding ' ' God is My A d v e n t u r e d e s c r i b i n g the spiri-
rather than ' studies ' because, as Max Hoppe tual leaders of the West in the twenties and
puts it in the preface to the present (1958) thirties, was a best seller in its time. The present
revised edition of this book, first published as new edition contains a brief postscript bringing it
far back as 1915: " It is evident that a teaching up-to-date. In this the author declares that there
which sages in their hearts acknowledge is parti- are no spiritual leaders in the sixties of like
cularly shaky when it is subjected to the inter- stature to those he has described in the thirties.
pretation of scribes and scholars who lack that He does not envisage the situation aright.
which the teaching first brings to life, namely The spiritual leaders of the thirties whom he
the inner experience." Unfortunately some of the describes were to some extent individualists
early interpreters of Buddhism to the West wrote departing from the eternal and immutable truth
in a spirit of deliberate ill-will, and even of underlying all religions, although appearing in
those who did not, many lacked this essential different garb in each one of them. At the same
inner experience. George Grimm is one of the time, another movement was taking place, of
290 THE MOUNTAIN PATH July

which he does not seem to have been, aware. This It is interesting to compare this new-comer
was the education of intellectual seekers in the with Eva Martin's ' Ring of R e t u r n f i r s t pub-
West into this eternal and immutable truth lished some 40 years earlier though recently
through the books and articles of Rene republished. What were then regarded as queer
Guenon. The result was the rise of an informed ideas are now much more widely known and
public who would not be impressed by the sort accepted, as are the names of those who expound
of teachers Rom Landau describes, but who this ancient wisdom. Three quarters of the
sought the pure truths preserved alive in Hindu, present book are culled from Western sources.
Buddhist, Christian and other teachings. There Even of the first quarter (some 80 pages), only
were other influences converging in this new 22 are from the Orient, commonly reputed to be
trend also — the delving into Christian mystics the sole home of this teaching. Excellent trans-
by Evelyn Underhill, the universal Christian lations bring all peoples and periods to our desk
mysticism of Joel Goldsmith, the Zen expositions in common array and clearly grouped. Much
of D. T. Suzuki. Even Rom Landau himself found detailed study has gone into the Church's
the strongest appeal in Sufi teaching — and not reputed stand at the momentous and disastrous
the modernised ' Sufism' to be found in the Council of Constantinople in 553, throwing much
Europe of his day but the true classical tradition new light on early Christian ' MacCarthy-ism ' —
of Ibn Arabi. Above all, there is the influence of with some surprising conclusions.
Ramana Maharshi, presenting the authentic EBB ANA BLANC HARD.
teaching of the ancient Rishis in modern garb.
Indeed, the quest for guidance in the West has
attained maturity since the thirties. THE TANTRIC TRADITION: By Agehananda
Bharati. (Rider and Company, London. Pp. 350.
Price : Sh. 50.)
INITIATION INTO Y O G A : By Sri Krishna
Prem. (Manisha Granthalaya (Pte) Ltd., The chief merit of this book lies in its scholar-
4/3B, Bankim Chatterjee St., Calcutta-12, pp. 43, ly approach to the study of the Tantric tradition.
price Rs. 1.50.) But that is also its chief weakness, for excessive
scholarliness and objectivity have not only
Sri Krishna Prem (of whom there is an
rendered the work lopsided but have removed
obituary notice in our issue of Jan. this year)
from the treatment of so inspiring and elevating
was widely known and revered as a bhakta.
a subject as the Tantra every vestige of interest.
Nevertheless, this little spiritual guide-book of
The author has taken great pains to collect a
his is almost exclusively in terms of mind control.
mass of material from various book sources,
One might, indeed, have taken it to be £>y a fol-
Indian and foreign, but from the welter of this
lower of the Maharshi except that it concentrates
rich data the true spirit of the Tantra has taken
too much on investigation into thoughts rather
flight. This is indeed a pity, for the author,
than into the thinker. It is a cogent and lucid
although not Indian by birth, is an initiate of a
exposition. The term ' yoga' in it is used in a
Hindu order, has lived in this country and has
general sense, as in the Gita, with no reference
had an insight into the essential spirit of Hindu
to any specifically yogic path.
and Tantric lore. But, ostensibly, in line with
ARTHUR OSBORNE.
many of the Western scholars of the present day,
he has fallen victim to a method, a system, to
REINCARNATION, AN EAST-WEST ANTHO- which the subject of his study should subserve.
LOGY : Compiled by Joseph Head and S. L. These academic scholars are never more happy
Cranston. (The Julian Press, New York, price than when they dissect a living thing and lay
$6.50.) bare its entrails calling the process by high sound-
This comprehensive and valuable book should ing names like linguistic analysis, logical empiri
be on the desk of every leader, teacher, church- cism and other modern jargons. Their logical
man and writer, of all who instruct and who tool may be sophisticated enough to remove husk
mould contemporary thought. from wheat but usually only the chaff remains,
the seed being thrown away.
Clearly printed and attractively got up, it is a
pleasant book to handle and easy to study. To the credit of the author it must be said
References are easily traced in the very com- that his analysis of some of the crucial Sanskrit
plete index, while one glance through its table and Tibetan Buddhist tantric terms is a praise-
of contents shows what a wide range in time and worthy attempt; so is his comparative state-
space it covers despite its compactness. ment on the Hindu and Buddhist tantric tradi-
1966 BOOK REVIEWS 291

tions vis-a-vis the non-tantric Vedanta and Bud- METHODS OF KNOWLEDGE ACCORDING TO
dhism. It should, however, be borne in mind that ADVAITA : By Swami Satprakashananda.
there is no fundamental antagonism between the (Allen & Unwin, pp. 366, price 50s.)
Tantra and the Vedas or the Upanishads as most
The author of this work is the founder-head of
such scholars would have us believe. Tantra is
the ' Vedanta Society ' of. St. Louis, Mo., USA,
not a protestant faith, nor is its practice and
and a senior member of the Ramakrishna Mission.
discipline an attempted return to an earlier,
He has been working as a spiritual leader for
pre-Vedic culture. On the other hand, Tantra is
the past twenty-six years.
a continuation of esoteric discipline handed down
by the Rishis of the Vedas but so modified as to The book deals with the epistemology of
meet the changing times and needs of a deve- Advaita Vedanta and also, in the last two chap-
loping humanity. If the intuitive teaching of the ters, discusses the Mahavakyas or ' Great Say-
Vedas was intended for a few, and the widening ings ' of the Upanishads and the fruit of Brahma
knowledge of the Upanishads for a larger sec- Vidya or Divine Knowledge. While the treat-
tion, the teaching and practice of the Tantra was ment of the Mahavakyas is very good, one
intended for one and all, men and women alike, wonders how it is relevant to the Advaita theory
of whatever denomination or persuasion. of knowledge.
The author bases his treatment of the prama-
The chapter on Mantra covers a large section nas or modes of knowledge on the ' Vedanta
of the book and deservedly so. Mantra is in Paribhasa ' of Dharmaraja but gives the views
effect the soul of the Tantra. Mantra is not a of other writers also wherever necessary. It is
senseless incantation of a jumble of syllables or rather puzzling that he makes no reference at
words. It has its root in the occult perception of all to Mimamsa epistemology, which is admittedly
an Idea or truth vibrating with a dynamic power. the basis of Advaita epistemology. A compara-
The ancient seers of Mantras realized that each tive study of ' Sloka Vartika' with ' Vedanta
such sound-form has its particular deity that can Paribhasa ' would have given us more informa-
be invoked by right concentration on incantation. tion on the subject. Similarly, he ignores the
But the Mantra, to be effective, must be impart- theory of illusion propounded by the) Bhattas
ed by a Guru to his disciple under right condi- and describes merely the Viveka khyati of Pra~
tions ; otherwise, it remains a word or words bhakara, identifying it with Mimamsa theory. He
like other words of human speech. The author's discusses all the six pramanas, though dealing
exposition of this aspect of the matter is with perception and testimony more elaborately
satisfying. than with the others.
" Sadhaka and sadhana ' is another chapter Western readers especially will find the appen-
dealing elaborately with Tantric discipline in dices and bibliography extremely helpful.
general and ritualistic practice in particular. But The exposition of the pramanas is rather des-
the author's elaborate discussion of the erotic criptive than argumentative and the reader is
symbolism and sexual practice of what is only a not troubled with unnecessary discussion. The
very small section of the left-hand path of book is a useful contribution to Indian episte-
Tantric tradition gives a totally distorted and mology. PROF. S. RAJAGOPALA SASTRI.
disproportionate picture of the situation. As the
author himself points out, one need not undergo
the exhaustive, intricate and difficult discipline THE SURANGAMA SUTRA : Translated by
prescribed by the Tantra just in order to indulge Charles Luk. (Rider, pp. 262, 40s.)
in an orgy of fornication. The point that, like all The Surangama is a highly technical sutra,
other things in life, even sex, under certain setting forth the ways of breaking through the
conditions, can be harnessed for the purpose of five aggregates and the eight consciousnesses to
self-transcendence is missed. attain enlightenment by exposing the unreality
of the ego. It also describes the various pos-
As we said earlier, the book gives a very large
thumous states and conditions awaiting those
number of references and quotations — from
who fail to do this. It is pre-eminently a sutra
books and living authorities. All told, the book
for the Mahayana Buddhist to study in detail,
is informative, crowded with detail of all kinds
not for the philosopher or the non-Buddhist to
but it fails to breathe the life-spirit of the
theorise about. Charles Luk has rendered a great
Tantra. It is a book without a soul.
service in making it available to Western Bud-
M , P. PANDIT. dhists, BODHICHITT A.
292 THE M O U N T A I N PATH July

OTHER BOOKS is often hilariously though unintentionally humo-

rous. Some of the episodes are interesting in
THE MYSTERIES OF GOD IN THE UNIVERSE : themselves, and some enlightening, though less
By H. S. Spencer. (Published privately at 18, so than his previous collection entitled ' Sermons
Bandra Hill, Bombay 50, pp. 175. Rs. 1.50). in the Storms ', reviewed in our issue of Jan.
1985. The story of a ghost who atomises money
Mr. Spencer's book is mainly concerned with in the coffers of black marketeers and re-mate-
finding evidence of reincarnation in the mono- rialises it for a famous South Indian Swami gives
theistic scriptures, Zoroastrian, Christian and one to think.
Islamic. He strains the texts considerably in
doing so.
AT THY FEET : By P. V. Bobde. (Published
by the author, 36 Rambag, Indore, pp. 73, Rs. 2.)
A LYRIC OF LIFE AND A PSALM OF THE
SOUL, being Sri Shankara's Bhaja Govindam This little collection of devotional pieces in
and Sri Kulasekhara's Mukunda Mala, render- poetic prose is reminiscent of Tagore, but unfor-
ed in English by R. N. Aingar and Mrs. J. D. tunately the mastery of English is not equal to
Westbrook. (Bharatiya Vidya Bhavan, Chow- that of Tagore and the romantic sounding style
patty, Bombay, pp. 24, 50 paise.) po longer suits the spirit of the age.

This little booklet gives us in juxtaposition a UPANISHADIC STORIES AND THEIR SIGNI-
famous song of Divine Knowledge and one of de- FICANCE : By Swami Tattwananda, (The
votion to Sri Krishna. The rendering is in verse Bangalore Press, Post Box 507, Bangalore 18.
. and is far more felicitous than most such pp. 122, Rs 3.75.)
attempts.
The Upanishads are the explicatory part of the
Vedas. Their expositions are not in the modern
EPISODES AND EXPERIENCES : By Swami
style of philosophical theses but mainly through
Krishnanand. (Shanti Ashram, Bhadran, via
dialogue and story. In this little book Swami
Anand, Gujarat, pp. 179. Not for sale. Sent
Tattwananda expounds some of these wise and
free on request.)
witty stories of investigation as to the Self, rea-
The adventures of Swami Krishnanand as he lity, Brahma and discovery that they are all the
travels about India are told in a lively style that same.

Mr. Paul Brunton, while reading Upadesa Manjari came across the
statement that the ego, the w o r l d and G o d are all unreal., He desired to
use a different w o r d for G o d or at least a qualifying adjective, e.g., the
Creative F o r c e or personal God.

Sri Bhagavan explained that G o d means S A M A S H T I i.e., all that

is plus the B e - i n g —• in the same w a y as ' I ' means the individual
plus the Being, and the w o r l d means the variety plus B e - i n g . The
B e - i n g is in all cases real. T h e all, the variety and the individual is
in each case unreal. So also in the union of the real and the unreal,
the m i x i n g u p or the false identification is w r o n g . It amounts to saying
sad-asad-vilakshana i.e., transcending the real and the unreal — sat and
asat. Reality is that w h i c h transcends all concepts, including that of God.
Inasmuch as the name of G o d is used, i t cannot b e true. The H e b r e w
1

w o r d Jehovah = (I a m ) expresses G o d correctly. Absolute B e - i n g is

b e y o n d expression. The w o r d cannot be replaced nor need it be
replaced.
 ARADHANA

April 18th was the 16th Aradhana day of,

Ehagavan by the Tamil calendar, that is the
16th anniversary of his leaving the body. By the
Western calendar it is April 14th. As usual,
there was a large and well attended celebration.
Sri S. L. Silam, Lt.-Governor of Pondicherry,
was there ; also the International Tennis Cham-
pion Sri Ramanathan Krishnan, with his father
Ramanatha Iyer and his father-in-law, a veteran
devotee, Sri T. S. Sitapathi. For many years
Sri Sitapathi, son-in-law of Janaki Mata (for an Mr. Ian MacKinnon, Managing Director of
article on whom see our issue of January this Glaxo Laboratories speaking at the Bombay
year) was in Calcutta, but now he is back in Aradhana celebrations.
Madras. This is the hot season, when foreign
visitors are few, but even so, Mrs. Sofia de Mello Maharshi. The studies in Philosophy which Mr.
from Germany was here and visitors from Eng- MacKinnon had in Oxford have enabled him to
land and Australia. understand the underlying unity of all religions,
There was the usual puja followed by distri- of the world which perhaps had their origin to
bution of prasad to the poor, after which the suit the fundamental needs of the different coun-
guests were invited to lunch by the Ashram. tries of the world.
In the afternoon a series of talks on the Maha- Mr. M. S. Muthanna, General Manager, Bom-
bharata by Sri Purisai Murugesa Mudaliar bay Telephones, who was the chief guest,
(author of the article on ' Fire-Walking in South brought home to the audience the essential
India ' in our last issue) mas inaugurated, with simplicity of the Maharshi who shunned
Sri R. K. Visvanathan, Reader in Physics at publicity but laid emphasis on meditation, soli-
Annamalai University, presiding. At night there tude and self introspection.
was a bhajan by Sri Jagadisa Iyer and party. Mrs. Mani Sahukar and Mr. Gopalacharya also
Sri Om Sadhu's Tamil song ' Yar Jnani ? ' was addressed the audience bringing out the salient
distributed among the devotees. teachings of the Maharshi.

BOMBAY PALAKOLE

Shri Ramana Maharshi's teachings have a On 19-5-1966 morning at Sri Muralikrishna

special appeal for the Christians according to Ashram, Palakole ; (West Godavari Dt.)
Mr. Ian MacKinnon, Mg. Director of Glaxo aradhana of Alagammal (mother of Sri
Laboratories. Presiding over a function at Bhagawan) and puja of Sri Bhagavan Ramana
Bharatiya Vidya Bhavan this evening to cele- Maharshi was performed by Bhagavan devotee
brate the Mahanirvana of the Maharshi, he laid Sarraz Narasimharao.
emphasis on the saintliness, essential simplicity In the evening a meeting of devotees was
of teaching and the serenity of appearance of the called and speeches delivered by Sri S. Nara-
294 THE M O U N T A I N PATH

simharao and Bhupathiraju Venkata Lakshmi- pupils would gain equanimity and self-confidence
narasimharaju, on Bhagavan's teachings. The by looking at the calm, bright face and recalling
meeting came to a close with distribution of
theertha prasadam of Bhagavan to the devotees
present.

RAMANA KENDRA, DELHI

Our Delhi Kendra is growing from strength to

strength. Some of its members have already
begun to think that it is time it had its own
quarters. A subscription list has therefore
been opened to this end, and the following dona-
tions have been received :
Dr. (Mrs.) Dharma Chatterjee .. Rs. 1,000
Sri R. Venkataraman .. Rs. 1,000
Anonymous Devotee * .. Rs. 1,000

Guru Pooja
Guru Pooja was celebrated at Observatory
Bungalow, Lodi Road, New Delhi, (which please
note, is now the address of the Kendra) on 8th
April. After pooja, parayana and singing of songs
by and on Bhagavan Sri Ramana Maharshi, Swami
Asishji spoke on his reminiscences of Bhagavan.
As an engineering student, in North India, he
first came across a book on Ramana Maharshi Mr. M. Bhaktavatsalam, Chief Minister of
which led him on a journey to Tirunvannamalai. Madras unveiled the portrait of Sri Bhagavan.
He particularly recalled the benevolent and Next to him is Prof. K. Swaminathan.
transforming look of Bhagavan in the Asrarri
Hall, when he went there to take leave at the the life and teachings of Bhagavan. He also
end of his stay. recounted his visits to Ramanasramam, one of
which was in the company of Dr. Rajendra
Speaking of the individual soul's effort and Prasad.
destiny, Swamiji said that one should completely Other speakers were Prof. K. Swaminathan,
surrender to the grace of Guru. While work in
Secretary, Ramana Kendra, Delhi, Dr. P. S.
the outer world went on, the inner Guru drew
Lokanathan, Director-General, National Council
the individual soul towards the ultimate destiny,
of Applied Economic Research, and Shri R.
that is the Self. Thus the outer and inner pil-
Venkataraman, Deputy Controller-General of
grimages merged together.
Defence Accounts.
Prof. K. Swaminathan spoke of the joy of
approaching and appreciating Bhagavan through SRI RAMANA BHAKTA SABHA, MADRAS
the poems of Muruganar.
Guru Puja was celebrated on May 1, 1966 at
Sri C. Ramaswamy, Director-General of 94, Mowbray's Road, Alwarpet. After Veda
Observatories, quoting Eddington to prove the parayana, Sri M. P. Periasami Thooran, Chief
compatibility of science and spirituality, argued Editor, Tamil Encyclopaedia, spoke on " clarity "
that a sage like Ramana was a super-scientist. as illustrated in the teachings of Bhagavan.

Unveiling of Bhagavan's Portrait^ : POONA

On 8th April 1966, a portrait of Bhagavan Sri At Poona Sri Y. N. Athavale, an old devotee of
Ramana Maharshi was unveiled at the Madrasi Bhagavan, celebrated the Mahanirvana Day on
Higher Secondary School, Lodi Road, New Delhi, Chaitra Vadya 13 at his Datta Mandir. In the
by Sri M. Bhaktavatsalam, Chief Minister of morning there was Veda parayanam, puja and
Madras. Sri Bhaktavatsalam commended the idea bhajan. In the evening Prof. Damle gave a talk.
of the Kendra in presenting Bhagavan's portrait There was an appreciative audience of about 200
to educational institutions where teachers and persons.
1966 ASHRAM BULLETIN 295

VISITORS (Box 381, Berkeley, California) a t : 285 Lee

Street, Oakland, California. Informal evening
An interesting visitor has been Sri Shambhu talks are given, based on ' The Bhagavad Gita',
Bhat, whose rather remarkable articles on ' The the ' Teachings of the Buddha ', the ' Upanishads '
Sequence of the Upa- and the ' Yoga Sutra' of Patanjali. They are
nishads ' (Jan. 1965),
(
followed by a period of meditation.
' Arunachala as Man-
date' (April 1965) and MOUNTAIN PATH NEWS
'Climbing Aruna-
chala ' (July 1965) The Mountain Path now has an agency for
readers will remem- Germany and Austria also. This is the Altbud-
ber. We hope to have dhistische Gemeinde of Utting am Ammersee. We
some literary fruit of are told by our friend and life-subscriber,
his stay here. Dr. P. J. Saher (by whom an article on the sub-
ject is due to appear in October) that the
We had a visit from Gemeinde is already an important centre of
Sri R. Venkataraman Ramana bhaktas.
Shambhu Bhat and his family. They
are enthusiastic sup- Our next issue is to be on SYMBOLISM, that
porters of the Delhi Kendra and he gave us a of January 1967 on the QUESTION OF SUFFER-
heartening account of its condition — weekly ING.
meetings with some fifty to a hundred people
attending and a programme of vedic chanting, SKANDASHRAM
talks, meditation and bhajan.
Skandashram, up on the sacred hill of Aruna-
chala where Sri Bhagavan lived for seven years
Despite the heat, the
between leaving Virupaksha Cave, just below it,
flow of foreign visitors
and taking up his abode at the site of the
has continued, the
present Ashram, is a great attraction for visitors
most conspicuous coun-
to the Ashram, especially to those from the West
try of origin this time
who like it not only
being Australia. Most
for the vibration of
of them were birds of
his Presence felt
passage. v
Only the
there, but also for
Raphaels made a
the solitude and the
longer stay. Mrs.
pleasant s h a d e
Raphael spent some
afforded by the
weeks here as ' Willi
huge mango tree
Beets ' four years ago,
just behind it and
before there was a
for the fine clear
' Mountain Path ' Now Mr. Raphael water of the spring
she has come back
with her husband, Les.
Both of them hope to
come again.
* * *
Some of our Ame-
rican readers may be
interested to hear that
Prof. Eknath Easwa-
ran, an occasional con-
tributor to The Moun-
tain Path, has started
a new ashram of ' The
Blue Mountain' Cen- Punyavachanam ceremony at Skandashram, after
Mrs. Raphael ter s of Meditation ' renovation. Above : Pooja at the inner shrine.
flowing perennially just beside it. vacnanam) was performed on 4th June, when
It was, built out from a cave into its present form several devotees participated in the function.
by the late Sri Kandaswami Gownder, an ardent
A DEVOTED FAMILY
devotee of Sri Maharshi, who levelled the ground
with his own hands and built the basement Sri Munagala Venkataramiah, who later
whereon the superstructure was raised by the
became Sri Swami Ramanananda Saraswathi —
efforts of the late Perumalswami. After Sri
the author of ' Talks with Sri Ramana Maha-
Bhagavan came down to Sri Ramanasramam, not
rshi , the translator of ' Kaivalya Navaneeta
much attention was paid to Skandashram until
' Tripura Rahasya ' etc., most of them published
1940 when the grandson of the late Kandaswami
by the Ashram — was a long-standing devotee of
Gownder carried out the necessary repairs.
Sri Maharshi from the very early days of the
Sri Sai Das, a resident of the Ashram, recently end of the last century. All his relations and
took up the task of renovating the Ashram and, descendants have carried on this devotion to Sri
has completely white-washed it and repainted Maharshi and this has now become the tradition
the woodwork. We are sure that the renovation in their family. The sacred-thread ceremony of
will be appreciated by visitors. his sons was celebrated at the Ashram during the
The traditional purification ceremony (punya- lifetime of Sri Maharshi and now the grandsons

Dr. and Mrs. Caycedo speaking with Mr. Osborne at the latters residence in Ramana Nagar.
Dr. Caycedo is cultural attache of Columbia in India. He is exploring the possibilities of building
a bridge between yoga and psychiatry.
 ASHRAM BULLETIN 297

Grihapravesam of Smt. Kamakshi's new house. The peak of Arunachala is seen

blessing the house and its residents !

in their turn have had their sacred-thread cere-< left home for Tiruvannamalai. His widow,
mony in the Ashram before the Samadhi of Sri Janaki Ammal, lived thereafter with her parents
Maharshi in the traditional orthodox style on for nearly a quarter of a century. She came to
Wednesday 25th May, 1966. Four young boys of see Sri Maharshi in 1939 on the occasion of his
the third generation in that line had the initia- Sashtiabdapoorthi (60th year). On that occasion,
tion into Brahmajnana that day and we wish clad in the usual loincloth, Bhagavan jocularly
these young brahmacharis all the best in the remarked that he was very shy of appearing
quest of the Infinite, as also all material pros- before his sister-in-law in the loincloth in which
perity. We invoke Sri Maharshi's blessings on he used to do househld chores at Madurai and
them. Tiruchuli, and that, as if in punishment for the
same, that self-same sister-in-law had made him
GRIHAPRAVESA
only a loincloth-wearer and come to see him in
Occasion was also taken then for the daughter that dress. From that time onwards Janaki
and son-in-law of Sri Swami Ramanananda Ammal had been living with her nephew, the
Saraswathi to perform the grihapravesa of their present president of the Ashram. She breathed
house in Sri Ramana Nagar, very near the her last on Wednesday, 18th of May at the ripe
Ashram, in the grounds of which the body of old age of 87.
the late Swami has been interred. When not
occupied by them it is in the Ashram custody SANKARAMMAL
and we accommodate guests there. We wish
Dr. O. Ramachandriah and Smt. Kamakshi Widowed comparatively early in life and left
Ramachandriah all happiness and may it be given with three children, Sankarammal came to see
them to reside near the Ashram after retirement Bhagavan in 1936, having heard of him from the
from active service. disciples of- Sri Kulandai Swamigal of Madurai,
an avaduta purusha, whom she was serving in
OBITUARY Madurai. She came and settled down in the
Ashram, in the year 1939 and left it very rarely
JANAKI AMMAL
to see her sons. She had been serving in the
Nagaswami Iyer, the elder brother of Bhagavan kitchen of the Ashram since then. She had learnt
Sri Ramana Maharshi, passed away towards the the works of Sri Maharshi in Tamil thoroughly
end of the last century, sometime after Maharshi and imparted them also to the children of the
298 THE MOUNTAIN PATH July

present president of the Ashram and to other which i s : " O, Son, who have been wandering
devotees. about like dust in a whirlwind, having forgotten
Only once had she occasion to speak to Sri your own self, know yourself and that is your
Maharshi, but that one occasion is worth record- support, and then you are free of all troubles. You,
ing. Once Bhagavan was repeating a verse in asked and so I; give this upadesa." Bhagavan then
Tamil from ' Kaivalya Navaneeta ' to the effect : went back to the Old Hall. Sankarammal there-
" Praise be to the Guru, who for countless gene- after had no more doubts and nothing to ask.
rations has been within me and guiding me and For nearly 27 years Sankarammal served Sri
now has taken shape to initiate and grant me Maharshi and the Ashram faithfully with little'
salvation." Thereafter Bhagavan left for the or no interval. She was ill for just a few days
Goshala in accordance with his custom. Over- before she passed away at the age of 80 on
hearing this verse from Bhagavan's lips, the next Wednesday, 18th May at 7-30 a.m., a few hours
day Sankarammal approached Sri Bhagavan, for before the sister-in-law of Bhagavan. Her crema-
the first and last time in her life, and requested tion was largely attended by the devotees of
for upadesa, in reply to which Bhagavan quoted the Ashram and the neighbourhood. May her soul
another verse from the same book, the gist of rest in peace at the lotus feet of Sri Maharshi!

NOTICE

Sometimes w e receive complaints of n o n - r e c e i p t of the journal

rather late. Copies are posted to subscribers in the first w e e k of
January, A p r i l , July and October e v e r y year and should reach our
subscribers in India b y the second w e e k at the latest.
W e request readers to notify us of n o n - r e c e i p t before the end of the
m o n t h of publication in the case of readers in India and within three
months in the case of readers overseas. Delayed complaints of
non-receipt will not be attended to.
Sometimes readers do not notify us of change of address in time and
subsequently complain of non-receipt. W e request readers to notify us
of change of address so as to reach us one w e e k ahead of the month of
despatch. Otherwise we cannot be responsible for loss in transit.
Subscribers abroad are requested not to send the subscriptions in
currency notes, but either b y International M o n e y Order, British Postal
Order or cheques or draft on any b a n k in India, U.S.A. and U.K. T h e y
should b e d r a w n in favour of The Mountain Path only.
Receipts for subscriptions are sent only with the journal and not
separately.
Subscribers w h o s e subscriptions end with the current issue for July
are requested to r e n e w for the next year to end with the issue f o r
October 1967 at proportional rates, as this, w o u l d greatly facilitate our
accounting and also help bring the subscriptions in line with the y e a r
of the journal.
Our Agents receiving subscriptions will distribute copies direct to
such subscribers, and not from us.

V. GANESAN,
July 1, 1966. Managing Editor.
 .Sri T. P. Ramachandra Iyer

Sri T. P. Ramachandra Iyer whose native home

is Tiruvannamalai itself, has been an earnest
devotee of Sri Bhagavan from very early times.
He hails from an ancient orthodox Brahmin
family who for generations were well known in
Tiruvannamalai for their traditional learning,
discipline and piety. Endearingly known and call-
ed merely as ' T P R ' by Sri Bhagavan and others,
he has lived as one of Sri Bhagavan's ' family '
here for decades. Unobtrusive by nature and
silent in disposition, his has been an austere life
of service and surrender at the lotus feet of Sri
Bhagavan in whom he found his refuge and
guide which was the haven of his desire. This
he attributes to his purva-samskaras and the
spiritual tradition of his ancestors.

Sri Bhagavan has narrated an incident of 1896,

the year of his arrival in Tiruvannamalai, when
he was staying in the precincts of Sri Aruna-
SH T. P. Ramachandra Iyer with
chala Temple. TPR's grandfather, an elderly and
Sri Bhagavan
pious person who used to visit him daily, one
day, out of affection and regard, conducted him
to his house and gave a ceremonial meal in the of the Ramakrishna Order, Dr. Annie Besant and
householder's manner. This was the only house later Sri Kavyakanta Ganapathi Muni,i who
which Sri Bhagavan entered to take biksha in voluntarily gave him a mantra for japa, which
the usual way after he had left his Madurai he never used. It was in this state of mind,
home. This information was given in full detail prompted by a close relative who was already
by Sri Maharshi himself. a permanent inmate of the Ashram, that he
inducted himself to Sri Bhagavan's presence. He
Apart from the advantages of his traditional had seen Sri Bhagavan many a time as a boy,
and parental discipline, TPR also received an when Sri Bhagavan was in his Hill abodes, but
English education which equipped him for the then prompted by simple curiosity or youngster's
profession of law. This was far from his natuial desire for the sugar-candy or plantains freely
aptitudes or reflective bent of mind; however, distributed in his presence. He had questioned
in later years it proved a blessing in disguise as, a relative of his such as whether Sri Bhagavan
from 1933 for over 10 years, some disgruntled would read into his mind and see into his past,
persons embarked upon a spate of litigation present and future and so on. His relative bade
against the Ashram and TPR unstintingly devoted him go to the Swami and ask him all these.
himself and his time to defending the interest of
the Ashram as an act of service till successful Then in TPR's own words : " I entered Sri
conclusion. This activity gave him still greater Bhagavan's hall in this frame of mind and look-
opportunities for close associations with Sri ed at him. That is all. Sri Bhagavan very
Bhagavan. graciously looked at me in all expectancy as it
were, and full of benign compassion — yes, he
In his early days TPR ever felt a burning looked into the very core of my Being. He was
desire to come upon one who could truly har- sensing my entire Being. I fell flat in prostra-
ness his entire Being and guide him to greater tion to him with an experience as totally con-
strength. His learning and ancestral disciplines suming as it was convincing. A discovery that
could not help understand the dilemma of life's ' He ' whom I was hankering for, all these years,
activities — the pleasures of ordinary life and who could sway my entire Being and guide my
activity on the one hand and fear and misery of
death seen all around on the other. He had come
i For an article on whom see our issue of
into contact with a few persons such as a Swami April, 1965, p, 81,
300 THE M O U N T A I N PATH July

directly or indirectly from Sri Bhagavan. In later

years, it also led to his being helpful in interpret-
ing Sri Bhagavan's utterances to some of the
western devotees and those who did not know
Tamil.
He has a precious collection of books, includ-
ing all Sri Bhagavan's writings from their
earliest stages in manuscript form to the revised
printed editions. Most of them bear Sri Bha-
gavan's touch and some contain entries in his own
hand, by way of addition, alteration and correc-
tion. TPR was also instrumental in seeing
through the press a few editions of Sri Bha-
gavan's early works, particularly the 3rd edition
of ' Sri Ramana Nool Thirattu (' The Collected
9

Works of Sri Maharshi' in Tamil).

It was during the period 1935 to 1945 that TPR
had the best of his life at the Ashram, constantly
benefiting from Sri Bhagavan's uplifting influ-
ence. Indeed, he felt by then that there could be
nothing more important or useful for his future
than to serve Sri Bhagavan till the end. When
Sri Bhagavan's fatal physical affliction appeared
for the first time, ending in an operation, and
then recurred, TPR made up his mind and
wound up his practice and interests in Madras,
Thereafter he was fortunate enough to join the
small band of attendants who looked after Sri
Bhagavan's personal comforts and needs. During
the whole two years the illness lasted, he stayed
permanently with him, and the opportunities oH
service he had are treasured by him. He was help-
fully assisting the doctors in attendance during
the anxious months preceding the 14th April
1950, by his instructive guidance and meticulous
energy, was here. So great, yet so simple was attention to prescribed routines.
this. I rose up and Sri Bhagavan smiled again
When asked to put in clear terms what he
and bade me be seated. All the emotions,
meant by the impact of Sri Bhagavan's grace on
thoughts, surging doubts were nowhere ! I felt,
him, TPR said : " I am not left with any sense
I had found my refuge, which was the greatest
of want or void in internal strength. This is the
fortune of my life. It was a conviction born of
direct result of a conviction instilled by experi-
instant experience by His grace."
ence by the Grace of Sri Bhagavan and it should
The present Ashram, almost from its inception be so with every one who has sought his Grace."
has grown and developed to his knowledge and Like other old devotees of Sri Bhagavan, TPR
he has been actively associated with every branch shuns publicity. But any one coming in contact
of its growth, while maintaining close contact with him will immediately perceive how great
with Sri Bhagavan and depending on him for his devotion to Sri Bhagavan is and how deep
guidance. Few have had this privilege of moving his understanding of his teaching. It is our good
with Sri Bhagavan for so many years with the fortune that he resides here making himself
ease and freedom of a devoted son to an available to all those who want; to have a glimpse
affectionate parent. This gave him ample oppor- of what Sri Bhagavan IS and what the word
tunities of receiving instruction, and guidance 1
Grace ' can really mean !
THE NEED FOR A GURU have found it different from looking into the
eyes of a cat.
To some of your ignorant readers your EDITOR.
insistence on the inevitability of a guru seems to
need explaining. May we ask for enlightenment ? * * *
When a sadhu looks into the eyes of his guru,
what he sees (or does not see) is what is look- THEORY AND PRACTICE
ing : which is the guru within ' ?
1

When he hears his guru's voice, what he hears I should like to congratulate your excellent
(or does not hear) is what is listening: which journal. Wishing it to go from success to success
is the guru ' within' ? with each issue, scaling new peaks of achieve-
When his guru touches him, what he feels (or ment. There is absolutely no ' e g o ' on its pages.
does not feel) is what is sensorially experiencing : But theoretically it is deceptively simple to
pose the question, Who am I ? Mount Everest
which is the guru * within ' ?
looks very near. But to climb it is so difficult.
When his guru speaks, what he cognises (or
Bhagavan has flown over its top in an aeroplane,
does not cognise) is what is cognising : which
which does not fall to every one's lot. Many peo-
is the guru * within ' ?
ple are carried away by academic discussion of
Is not this why there is no see-er, hearer,
his philosophy without any progress whatsoever
toucher, cogniser, no ' thing' seen, heard, felt,
in their daily lives. Armchair theorists with no
cognised, but I or ' I-I ' manifesting ? Which is*
elbow-grease propound their theories which
the guru ' within '. cannot bring the truth an inch nearer to the
But where is the guru ? I find all this when I hearts of their readers. I would therefore suggest
look into the eyes of my cat. I would surely find
(1) to open a column for questions on strictly
it if I looked into your eyes or those of the
practical aspects of Bhagavan's teaching,
Maharshi.
with editorial replies.
One of the greatest sages of China — Shen Hui,
(2) to invite articles for novices steeped in the
seventh Patriarch of Ch'an — said " Inseeing
ignorance of the material world.
does not need a teacher. Based on such inseeing,
(3) to publish articles concerned with practical
a living being can attain buddhahood."
suggestions for sadhana, with individual
Wherein lies the discrepancy ?
experiences of various types.
WEI WU WEI.
As the Maharshi often said, and as I explained In fact, I feel that less theory and more prac-
tice is what is needed.
in the last paragraph of my editorial of July
SANANTHALER ALWAR,
1964, the Guru is the Self in the heart, and it
is possible for one who is sufficiently pure and Bombay.
concentrated to contact this inner Guru directly I try to the best of my ability to combine
without the help of an outer Guru. In most cases, theory and practice. In fact, some of our more
however, the influence of an outer Guru is neces- intellectual readers were not too pleased with
sary to lead one back to the Guru in the heart. our April issue, because it leaned too far to the
Even Wei Wu Wei, if he had had the opportunity side of practice. Both are needed. In the 'letters
of looking into the eyes of the Maharshi, might to the editor section any one is at liberty to ask
9
302 THE MOUNTAIN PATH July

practical as well as theoretical questions, so no TOLERANCE

new section is needed.
EDITOR. This letter is to express my appreciation for
what is to me the finest edition so far of The
* * *
Mountain Path (January, 1966). I have read
every article through and although a few of them
DESTINY are too sentimental for my way of thinking, all
are obviously sincere and contain that heartfelt
It is in no vein of criticism but with a view spirit of understanding that is so sorely needed in
to getting a proper clarification that I am writing the greedy world of today. Naturally the un-
the following lines. enlightened hold many different views of the
" Indeed, until the supreme, effortless state is Master and state them accordingly, just as He
attained, it is impossible for a man not to make gave guidance with various explanations, but
effort. His own nature compels him to, just as! those nearest the goal would seek only to join
Sri Krishna in the Bhagavad Gita told Arjuna Him in the Silence
that his own nature would compel him to fight."
(Editor's note on page 84 of the Sri Ramanashram There is, however, one discordant note in your
edition of ' The Teachings of Bhagavan Sri Book Reviews which does not seem in keeping
Ramana Maharshi in his own words ' ) . with the Maharshi's tolerant attitude towards the
This explanation is given in a context where limited viewpoints of the " agnani ", namely your
Bhagavan was discussing " effortless and choice- sharp criticism of a Buddhist monk for what you
less awareness". In this connection, I am of the term " traducing" other religions. If you will
view (may be with limited understanding) that forgive my offering my viewpoint, it is that no
Bhagavan's reference was purely to mental one should be inhibited from exposing what he
effort (as we can tune our minds by effort) considers to be a weakness or obstacle to the
whereas you were citing Sri Krishna's advice to search for the final Truth that is beyond intel-
Arjuna to fight, which is only physical effort, lect, even if he does represent the only major
which cannot be avoided but is forced on us by religion that has not contributed to " Man's
Nature. inhumanity to man "
In a previous reply to my letter asking for L. H. EWEILS,
clarification on 1
Destiny' you expressed the London.
opinion that, though everything is preordained,
effort is necessary- Do you mean physical or I am encouraged by your appreciation of the
mental effort ? If physical, where is the neces- January issue of our MOUNTAIN PATH.
sity for our effort, since everything is pre- When I spoke of Bhikkhu Khantipalo " tra-
ordained, though for want of mental strength we ducing " other religions, I was referring to his
entertain endless plans? My conclusion on read- book entitled " Tolerance" (one of the most
ing Sri Bhagavan's works is that whatever is our intolerant books I have ever read) reviewed,
destined lot will come about in its proper time (not by me) in our issue of October 1964. In this
whether we will it or not, by our effort on the, book he cites cases of Hindu intolerance in such
spot, which cannot be avoided. Hence where is a way as to give the impression that they are a
the scope for our willed effort ? Please throw regular feature of Hinduism, whereas, by and
some light on my doubts. large, it has been a remarkably tolerant religion
C. SRIDHARA RAO,
— witness the continued existence (and not only
Secunderabad. existence but prosperity) of such defenceless
minorities as the Jains, Parsis, Cochin Jews and
The question of predestination is far too Syrian Christians.
involved to answer in a few lines. Our issue of However, mere physical tolerance is not
April 1967 will be largely devoted to it. However, enough; there should be intellectual tolerance
it is impossible to draw a line between physical also >; that is not merely allowing followers of
and mental effort. Physical effort is dictated by other religions to live in peace but appreciating
mental decision. And, under the symbolism of that their viewpoint, although different from one's
war, Sri Krishna was urging Arjuna to total own, may also be valid and their path lead to the
spiritual effort. So long as you do not know what goal. Hindus in general have this tolerance ;
is predestined you have to make effort and, what Bhikkhu Khantipalo's book has not.
is more, to make decisions'. You claim that " no one should be inhibited
EDITOR. from exposing what he considers to be a weak-
1966 LETTERS TO THE EDITOR 303

ness or obstacle to the search for the final Truth effects. I wondered whether you think taking
that is beyond intellect." But one may wrongly these drugs does actually hinder any spiritual
suppose something to be an obstacle to that development, and if so, how and why ?
search when it is only a different approach, and I would also be interested to know whether
what one regards as " exposing it" may be you think it is dangerous to give them to people
regarded by its supporters as blasphemy or who are mentally and emotionally unstable, as
intolerance and provoke them to retaliate, thereby the type of drug is quite widely used to increase
generating an atmosphere of hatred instead of ' rapport ' between patient and psychiatrist.
goodwill between the religions. There seems to be much ignorance about the real
The proof of the pudding is in the eating ; the effects of these drugs — could you throw any
test of a religion is whether it can produce light on the subject ?
spiritual masters. If it can it is valid, because a A DEVOTEE,
wrong road cannot lead to the right goal. A relU London.
gion that can produce a St. Francis or an Ibn
Arabi or a Ramakrishna has the right teaching, I am hot, a medical man and am therefore not
whether it is one's own version of it or not. If qualified to speak about the effects of hallu-
one cannot appreciate it one can at least with- cinogenic drugs. I should welcome a reply from
hold judgment and maintain a respectful silence any medical expert with experience of them
in the presence of the Holy. among our readers.
This conception of intellectual tolerance is not I can, however, say that even when visions and
new. The following quotation from the Buddhist experiences such as the expansion of conscious-
Emperor Asoka in the 3rd Century B.C. ness are, so to speak, legitimately come by, with-
(quoted from \ Religions of the World' by D. E. out the use of drugs, they have no real spiritual
Harding, published by Heinemann) is a beautiful value and therefore Bhagavan always refused to
expression of it. bestow them on seekers, as some Masters have
" His Sacred Majesty, the King, does reverence done. What is required is to strengthen and
to men of all sects, whether ascetics or house- purify the mind to the point that it can hold
holders, by gifts and various forms of reverence its state of expanded consciousness and elimi-
... The sects of other people all deserve nated ego permanently. This can be done by
reverence for one reason or another ... He who constant effort, discipline and remembering. The
does reverence to his own sect, while disparaging effect of drugs would be rather to weaken than
the sects of others wholly from attachment to strengthen the mind, making it passive where
his own, with intent to enhance the glory of Ms it should be active, and therefore would be
own sect, in reality by such conduct inflicts rather to impede than hasten Realization.
the severest injury on his own sect. Concord is EDITOR.
therefore meritorious, namely hearkening, and * * *
hearkening willingly, to the Law of Piety, as
PRAYERS (1)
accepted by other people."
It is in the same spirit that our reviewer of the Your April number is a real treasure chest.
book which Phra Khantipalo misnamed For me, the essence of it is a dialogue between
' Tolerance ' remarks in the course of his review Bodhichitta and Dr. Krishnaswami on the one
that the author " has performed such a singular hand and Qutbuddin on the other. (And how well
disservice to the dhamma he aspires to serve." you did to put these articles at the beginning !)
EDITOR. Although I approached the dialogue from the side
of Bodhichitta, I must admit that Qutbuddin has]
* * *
the best of it. What effect this will have on my
life and quest I do not yet know.
HALLUCINOGENIC DRUGS
WILLIAM FOSTER,
Recently there has been great publicity in London.
London about a hallucinogenic drug called L.S.D. * * *
When my brother and some of his friends who
take it say that it enlarges their consciousness PRAYERS ( 2 )
and produces greater awareness I find it very
difficult to argue with them, although I feel Every article (in the April issue) is of absorb-
strongly that it does great harm. It is not addic- ing interest and provides much food for thought.
tive and does not appear to have any visible side It is an excellent idea to devote a number to the