Autobiography of a Yogi Part 22
"'It is so, even at this moment.' My guru spoke gravely, his gaze concentrated on my eyes.
"Lo! I felt an increase not alone of strength but of weight. Lahiri Mahasaya retreated into silence. After a few hours at his feet, I returned to my mother's home, where I stayed during my visits to Benares.
"'My son! What is the matter? Are you swelling with dropsy?' Mother could hardly believe her eyes. My body was now of the same robust dimensions it had possessed before my illness.
"I weighed myself and found that in one day I had gained fifty pounds; they remained with me permanently. Friends and acquaintances who had seen my thin figure were aghast with wonderment. A number of them changed their mode of life and became disciples of Lahiri Mahasaya as a result of this miracle.
"My guru, awake in G.o.d, knew this world to be nothing but an objectivized dream of the Creator. Because he was completely aware of his unity with the Divine Dreamer, Lahiri Mahasaya could materialize or dematerialize or make any change he wished in the cosmic vision.
{FN12-10}
"All creation is governed by law," Sri Yukteswar concluded. "The ones which manifest in the outer universe, discoverable by scientists, are called natural laws. But there are subtler laws ruling the realms of consciousness which can be known only through the inner science of yoga. The hidden spiritual planes also have their natural and lawful principles of operation. It is not the physical scientist but the fully self-realized master who comprehends the true nature of matter. Thus Christ was able to restore the servant's ear after it had been severed by one of the disciples." {FN12-11}
Sri Yukteswar was a peerless interpreter of the scriptures. Many of my happiest memories are centered in his discourses. But his jeweled thoughts were not cast into ashes of heedlessness or stupidity. One restless movement of my body, or my slight lapse into absent-mindedness, sufficed to put an abrupt period to Master's exposition.
"You are not here." Master interrupted himself one afternoon with this disclosure. As usual, he was keeping track of my attention with a devastating immediacy.
"Guruji!" My tone was a protest. "I have not stirred; my eyelids have not moved; I can repeat each word you have uttered!"
"Nevertheless you were not fully with me. Your objection forces me to remark that in your mental background you were creating three inst.i.tutions. One was a sylvan retreat on a plain, another on a hilltop, a third by the ocean."
Those vaguely formulated thoughts had indeed been present almost subconsciously. I glanced at him apologetically.
"What can I do with such a master, who penetrates my random musings?"
[Ill.u.s.tration: Main building at the Mount Washington Estates in Los Angeles, established in 1925 as American headquarters for the Self-Realization Fellowship.--see mtwash.jpg]
[Ill.u.s.tration: Self-Realization Church of All Religions, Hollywood, California.--see hollywood.jpg]
"You have given me that right. The subtle truths I am expounding cannot be grasped without your complete concentration. Unless necessary I do not invade the seclusion of others' minds. Man has the natural privilege of roaming secretly among his thoughts. The unbidden Lord does not enter there; neither do I venture intrusion."
"You are ever welcome, Master!"
"Your architectural dreams will materialize later. Now is the time for study!"
Thus incidentally my guru revealed in his simple way the coming of three great events in my life. Since early youth I had had enigmatic glimpses of three buildings, each in a different setting. In the exact sequence Sri Yukteswar had indicated, these visions took ultimate form. First came my founding of a boys' yoga school on a Ranchi plain, then my American headquarters on a Los Angeles hilltop, finally a hermitage in southern California by the vast Pacific.
Master never arrogantly a.s.serted: "I prophesy that such and such an event shall occur!" He would rather hint: "Don't you think it may happen?" But his simple speech hid vatic power. There was no recanting; never did his slightly veiled words prove false.
Sri Yukteswar was reserved and matter-of-fact in demeanor. There was naught of the vague or daft visionary about him. His feet were firm on the earth, his head in the haven of heaven. Practical people aroused his admiration. "Saintliness is not dumbness! Divine perceptions are not incapacitating!" he would say. "The active expression of virtue gives rise to the keenest intelligence."
In Master's life I fully discovered the cleavage between spiritual realism and the obscure mysticism that spuriously pa.s.ses as a counterpart. My guru was reluctant to discuss the superphysical realms. His only "marvelous" aura was one of perfect simplicity.
In conversation he avoided startling references; in action he was freely expressive. Others talked of miracles but could manifest nothing; Sri Yukteswar seldom mentioned the subtle laws but secretly operated them at will.
"A man of realization does not perform any miracle until he receives an inward sanction," Master explained. "G.o.d does not wish the secrets of His creation revealed promiscuously. {FN12-12} Also, every individual in the world has inalienable right to his free will. A saint will not encroach upon that independence."
The silence habitual to Sri Yukteswar was caused by his deep perceptions of the Infinite. No time remained for the interminable "revelations" that occupy the days of teachers without self-realization.
"In shallow men the fish of little thoughts cause much commotion.
In oceanic minds the whales of inspiration make hardly a ruffle."
This observation from the Hindu scriptures is not without discerning humor.
Because of my guru's unspectacular guise, only a few of his contemporaries recognized him as a superman. The popular adage: "He is a fool that cannot conceal his wisdom," could never be applied to Sri Yukteswar. Though born a mortal like all others, Master had achieved ident.i.ty with the Ruler of time and s.p.a.ce. In his life I perceived a G.o.dlike unity. He had not found any insuperable obstacle to mergence of human with Divine. No such barrier exists, I came to understand, save in man's spiritual unadventurousness.
I always thrilled at the touch of Sri Yukteswar's holy feet.
Yogis teach that a disciple is spiritually magnetized by reverent contact with a master; a subtle current is generated. The devotee's undesirable habit-mechanisms in the brain are often cauterized; the groove of his worldly tendencies beneficially disturbed. Momentarily at least he may find the secret veils of MAYA lifting, and glimpse the reality of bliss. My whole body responded with a liberating glow whenever I knelt in the Indian fashion before my guru.
"Even when Lahiri Mahasaya was silent," Master told me, "or when he conversed on other than strictly religious topics, I discovered that nonetheless he had transmitted to me ineffable knowledge."
Sri Yukteswar affected me similarly. If I entered the hermitage in a worried or indifferent frame of mind, my att.i.tude imperceptibly changed. A healing calm descended at mere sight of my guru. Every day with him was a new experience in joy, peace, and wisdom. Never did I find him deluded or intoxicated with greed or emotion or anger or any human attachment.
"The darkness of MAYA is silently approaching. Let us hie homeward within." With these words at dusk Master constantly reminded his disciples of their need for KRIYA YOGA. A new student occasionally expressed doubts regarding his own worthiness to engage in yoga practice.
"Forget the past," Sri Yukteswar would console him. "The vanished lives of all men are dark with many shames. Human conduct is ever unreliable until anch.o.r.ed in the Divine. Everything in future will improve if you are making a spiritual effort now."
Master always had young CHELAS {FN12-13} in his hermitage. Their spiritual and intellectual education was his lifelong interest: even shortly before he pa.s.sed on, he accepted for training two six-year-old boys and one youth of sixteen. He directed their minds and lives with that careful discipline in which the word "disciple"
is etymologically rooted. The ashram residents loved and revered their guru; a slight clap of his hands sufficed to bring them eagerly to his side. When his mood was silent and withdrawn, no one ventured to speak; when his laugh rang jovially, children looked upon him as their own.
Master seldom asked others to render him a personal service, nor would he accept help from a student unless the willingness were sincere.
My guru quietly washed his clothes if the disciples overlooked that privileged task. Sri Yukteswar wore the traditional ocher-colored swami robe; his laceless shoes, in accordance with yogi custom, were of tiger or deer skin.
Master spoke fluent English, French, Hindi, and Bengali; his Sanskrit was fair. He patiently instructed his young disciples by certain short cuts which he had ingeniously devised for the study of English and Sanskrit.
Master was cautious of his body, while withholding solicitous attachment. The Infinite, he pointed out, properly manifests through physical and mental soundness. He discountenanced any extremes. A disciple once started a long fast. My guru only laughed: "Why not throw the dog a bone?"
Sri Yukteswar's health was excellent; I never saw him unwell.
{FN12-14} He permitted students to consult doctors if it seemed advisable. His purpose was to give respect to the worldly custom: "Physicians must carry on their work of healing through G.o.d's laws as applied to matter." But he extolled the superiority of mental therapy, and often repeated: "Wisdom is the greatest cleanser."
"The body is a treacherous friend. Give it its due; no more,"
he said. "Pain and pleasure are transitory; endure all dualities with calmness, while trying at the same time to remove their hold.
Imagination is the door through which disease as well as healing enters. Disbelieve in the reality of sickness even when you are ill; an unrecognized visitor will flee!"
Master numbered many doctors among his disciples. "Those who have ferreted out the physical laws can easily investigate the science of the soul," he told them. "A subtle spiritual mechanism is hidden just behind the bodily structure." {FN12-15}
Sri Yukteswar counseled his students to be living liaisons of Western and Eastern virtues. Himself an executive Occidental in outer habits, inwardly he was the spiritual Oriental. He praised the progressive, resourceful and hygienic habits of the West, and the religious ideals which give a centuried halo to the East.
Discipline had not been unknown to me: at home Father was strict, Ananta often severe. But Sri Yukteswar's training cannot be described as other than drastic. A perfectionist, my guru was hypercritical of his disciples, whether in matters of moment or in the subtle nuances of behavior.
"Good manners without sincerity are like a beautiful dead lady,"
he remarked on suitable occasion. "Straightforwardness without civility is like a surgeon's knife, effective but unpleasant. Candor with courtesy is helpful and admirable."
Master was apparently satisfied with my spiritual progress, for he seldom referred to it; in other matters my ears were no strangers to reproof. My chief offenses were absentmindedness, intermittent indulgence in sad moods, non-observance of certain rules of etiquette, and occasional unmethodical ways.
"Observe how the activities of your father Bhagabati are well-organized and balanced in every way," my guru pointed out. The two disciples of Lahiri Mahasaya had met, soon after I began my pilgrimages to Serampore. Father and Sri Yukteswar admiringly evaluated the other's worth. Both had built an inner life of spiritual granite, insoluble against the ages.
From transient teachers of my earlier life I had imbibed a few erroneous lessons. A CHELA, I was told, need not concern himself strenuously over worldly duties; when I had neglected or carelessly performed my tasks, I was not chastised. Human nature finds such instruction very easy of a.s.similation. Under Master's unsparing rod, however, I soon recovered from the agreeable delusions of irresponsibility.
"Those who are too good for this world are adorning some other,"
Sri Yukteswar remarked. "So long as you breathe the free air of earth, you are under obligation to render grateful service. He alone who has fully mastered the breathless state {FN12-16} is freed from cosmic imperatives. I will not fail to let you know when you have attained the final perfection."
My guru could never be bribed, even by love. He showed no leniency to anyone who, like myself, willingly offered to be his disciple.