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Supdt. of Police, Madras SRI RAMANASRAMAM TIRUVANNAMALAI 606 603 1999

? Sri Ramanasramam Tiruvannamalai Fourth Edition 1999 2000 copies CC No. 1017 Price: Rs. 15 Published by V.S. Ramanan President, Board of Trustees Sri Ramanasramam Tiruvann amalai Designed and typeset at Sri Ramanasramam Printed by Kartik Offset Printers Chennai 600 015

PREFATORY NOTE Frank H. Humphreys is a name quite familiar to the devotees of Bhagavan Sri Rama na Maharshi. Sri Bhagavan?s biography, Self-Realization by B. V. Narasimha Swami , has two chapters on Humphreys, giving a brief sketch of his life and Sri Bhaga van?s instructions to him. When Humphreys visited Sri Ramana Maharshi in 1911, h e conveyed to Felicia Scatcherd, who was then editing the International Psychic Gazette, London, his impressions of Sri Maharshi and His instructions. These wer e compiled into a booklet in 1925 and the chapters in Self-Realization are only extracts from this. Humphreys? narration of his experiences with Sri Bhagavan is so simple and arresting that the readers find in it an excellent presentation o f Bhagavan?s teachings. S. Narasimhayya who wrote the introduction that follows was a Telugu Munshi in Vellore. He was a disciple of Sri Kavyakanta Ganapathi Mu ni and Sri Bhagavan. It is he and Kavyakanta that brought Humphreys to Sri Bhaga van. A brief reference to Humphreys? visit to Sri Bhagavan and the teachings, in Mr. Osborne?s Ramana Maharshi and the Path of Self Knowledge concludes thus: ?P olice service did not prove congenial to Humphreys. Sri Bhagavan advised him to attend to his service and meditation at the same time. For some years he did so and then he retired. Being already a Catholic and having understood the essentia l unanimity of all religions, he saw no need to change, but returned to England, where he entered a monastery.? PUBLISHER

? ? A Sadhu?s Reminiscences of Ramana Maharshi . The teachings are definite and are a guide to all who came after. Of whom else is it recorded that Bhagavan said: ?I am giving these instructions as a Guru gives them to a disciple?? Certainly there was some special tie between t hese two.MAJOR CHADWICK ON HUMPHREYS ?He was the first European to visit Bhagavan as far as is known or at least the first to record his visit. He has given a beautiful picture of him in the Virupa ksha Cave.

This is an impressive and instructive description by a young man (ea ger in search of Mahatmas for enlightenment) of his visit to. weak in body. no preface or introd uction. where the enquirer and the enquired are merged. a man can only feel bu t cannot express. The author of this attractive booklet seems t o have gathered information about Sri Ramana Maharshi from various sources and a t different times. ?Who am I?? A pure and constant thought of Atman ? devoid of form.? He advocates a very simple process of enquiry. and who is the foun tainhead of the soul-force to humanity in these days of rampant materialism. w hen men are short in life. The description is concise and vivid and needs. being aske d to do it. In the Master?s presence. The whole teaching of Mahatma Sri Ramana M aharshi turns on the only pivot: ?Knowest thou thyself. viz. in my opinion.INTRODUCTION I do not like to stand between the earnest reader and this interesting piece of religious literature. thou wilt know everythin g and wilt have no more to know. whic h is Mukti. I shall do what little I can. or in a way lost in the enquiry. The Master?s teaching is just what is needed in these times. a nd how elevated the mind and invigo-rated the spirit are. A word or two as to . a living Saint of South India who is known and r evered as having attained the goal of the Vedantic religion. But weak as I am. name an d attribute ? takes the thinker to the source of all thoughts ? the heart. what a great vibration there is in the body. This realization is the real worship of Atman ? God within and without. and experiences wi th Mahatma Sri Ramana Maharshi. liberation or Selfrealization. and feeble in spirit. their entire atte ntion being drawn to things material ? apparent and temporal ? in preference to what is spiritual ? real and eternal.

On the morning of the next day. he. I saw your Guru thi s morning in my sleep. Humphreys came to India as Assistant Superintendent of Police in January 1911. the first man he met there was I. H.? When I questioned him how it was that he saw me in Bombay. may interest the reader. F. in his astral bod y. the it was that Mr Frank H. Humphreys chanced to hear of our Maharshi and visit him and be brought into the roll of his admirers. The next question was: ?Can you get me an English translation of some bo ok on astrology?? I complied with his request by getting him a copy from the Geo rge Union Club. The first man in Vellore whom I met in Bombay was you. while returni ng the book to me. When I went to him that day to begin Telugu alphabet s. Vellore. what I said to him. diverted and directed his mind (attention) to Vellore and. He told me something which I did not u nderstand nor did he. On the morning o f the third day. he asked me: ?Do you know any Mahatmas here?? I feigned not t o know any sage and denied the knowledge of any such great men. Curiosity ho wever tempted me to test him. he said that when he was lying with h igh fever in the hospital at Bombay. and in the afternoon. the first question he put me was: ?Munshi! Do you know astrology?? I said I d id not. he came upon me with a searching and vehement questio n: ?Munshi! You said yesterday you did not know any Mahatma. I took to him a bundle of ph otographs of great men including those of our Maharshi and Ganapathi Muni. When he reached Bombay he was so bad in health that he had to be taken to the Bo mbay hospital where he remained up to the middle of March. I left him saying I knew not anything about the astral body or any body for that matter save the physical one. tho ugh I had never travelled beyond Guntakal. I sil ently placed the bundle . the 20th. He sat by my side. in order to be free from pain for a whi le. He arrived at Vellore on the 18th of that month.

Considering the weak state of his health. Is h e not your preceptor? Tell me. judging by the description he gave me. While there. I did not think it right to speak to him about the voluntary and forced restraint of breath but simply t old him that constant and pure thought of Paramatma in our heart would bring abo ut the natural kumbhakam. matted h air and a long beard. Sastriar?s instruction is not different from that of ou r Maharshi.? Thus saying.before him on his table and quietly went to Mr L. he pointed to me the photograph of our Ganapathi Sastriar. Clift. he invited me with the words: ?There is the likeness of your Guru. known as Sri Ramana. another police gentlema n whom I was then teaching. Mr Humphreys again became ill and was advised by a doctor to go to O otacamund which he did on 1st April 1911. I had regarded (and I do still r egard) Ganapathi Sastriar as my Guru. I w as caught and I could not hide me or my master. with bright eyes. His second letter from that hill-station was a request to teach him h atapranayama. Mr Humphreys asked me who that man could be. In 1906 he taught me how to concentrate an d directed me to divert and fix my attention on Paramatma. poorly clad but well-built. His third question from the Nilgiris was: ?Will f lesheating be a help or hindrance to the progress of meditation?? In answer to t his. When I returned to the writer of this booklet an hou r later. absorption of mind in the heart ? the ultimate stage a nd state which sages long for. I wrote to him some five or six pages on . he wrote to me about his meeting a strange person. This act of his surprised me. I simpl y answered that. a name dear to my heart. separated from others. though he had been livi ng there for several years. I thought he ought to be a siddha. The gentleman with whom Mr Humphreys was staying on the hi lls said to him that he had never seen that strange man.

His fourth letter from that cool and salubrious health resort sought my advice as to whether he could join a mystic society. in one of his former births h e had been connected with that society. with no form.?Ahimsa paramo dharma? explaining that harmlessness or non-killing is the greate st of the virtues and concluded the letter with words: ?Flesh-eating does not he lp the meditator in meditation.? He replied that what he saw in a dream that mor ning was confirmed by what was written in my letter received a few hours later. he asked me for pa per and pencil and drew a picture of a mountain cave with some sage standing at its entrance and a stream gently flowing down the hill in front of the cave. He said he saw this in his sleep and asked me what it would be. that it would be hard for him to give up at once his long accustomed habit of fl esh-eating and that he would slowly do it. no name and no attribute would se cure me this sublime state ? a blessing ? I only wrote to him that things would be done according to one?s own prarabdha and if it was his karma that he should become again a member of that mystic society nothing could prevent him and for t hat reason I could give him no advice. . As I am neither a believer nor a non-bel iever in mysticism and as what I wanted was a simple shanthi ? peace of mind and oneness with the Atman within ? and as it was my conviction that pure. He added that the members of that society had the privilege of meetin g and talking with Mahatmas face to face and that. One day. About the end of 1911. he returned from t he hills. when I was teaching him Telugu in Vellore. simple a nd ceaseless thought of Brahman. as he was then about to complete 21 yea rs of age. In one of his letters from England du ring later years I remember he wrote to me that he had become a vegetarian.

Master. ?Master. nor was it different from him. From the day he saw Gan apathi Sastrigal in his dream. and is one with God. then dwelling in the Virupaksha cave ca me to my mind and I told him about Sri Ramana Paramatma. The next and the last question was: ?Master. aware that they were perform ing miracles?? Mr. he had been asking and urging me to take him to t he Sastriar. at the time when they performed miracles. How he happened to meet Ganapathi Sastriar and how he was taken to the Maharshi.? The same question r epeated had the same reply with observation that he was in the world but not dif ferent (separate) from it. Humphreys. he gets that peace and . th e first question he asked was. can I perform miracle s as Sri Krishna and Jesus did?? This question was met by a counter question: ?W ere they. He saluted the Mahatma and remain ed in silent prayer and meditation for a few minutes. Th ey were only the media through which God?s power did its work.? How much importa nce can be attached to things mystic in nature is vividly explained in this book . he would help the world ? (meaning thereby the one-ness of jiva with Atman). and that therefore by helping himself. Now I shall relate what transpired in the presence of the Maharshi during his first visit to him. When permitted to talk. after a minute?s silence. Subsequently he took several independent trips to our Master whenever there was a doubt to be cleare d or a question to be asked. replied: ?No.Immediately the thought of our Maharshi. will I be helpful to the world?? The Mah atma?s answer was. he becomes a mere tool in the hand o f God. ?Help yourself. you will help the world. he has himself clearly explained in his book. Dear Brethren! When a man is lost in God. having become a part and parcel of God.

2-3-1925. NARASIMHAYYA . S.happiness (unaffected by joys and sorrows) which can only be enjoyed but never d escribed. May we aim at this state of mind?s rest and peace in heart which the h oly ones are ever after! Madanapalle.

I had not seen him sinc e he was in his teens. at Tiruvannamalai. All Masters work for the common good. He does not belong to the Theosophical Soci ety. . The Munshi brought me some pictures. The same day brou ght me a packet of letters from a young friend in India. I shall transcribe his experienc es as far as possible in his own words. Thurstan?s articles are often t alked of. Frank. so I shall not change it. I met in my sleep a great man. 2 FRANK MEETS HIS FIRST MASTER About thr ee months ago.? So wrote a friend with reference to the International Psychic Gazette. SCATCHERD (?FELIX RUDOLPH?) 1 ?Mr. and suits him admirably. It is his Christian name. Last Friday.I MORE AUTHENTIC MAHATMAS BY FELICIA R. I shall call him Mr. We could do with more about India and visits to the Masters. I picked out the man at once from the others. this man was coming through Vellore to go to a Theosop hical Conference. I spoke about it to the Telugu Mun shi here.

as these men know how to.? Think of that! No book! No grammar! Simply meditating on God. He is about five feet ten inch es in height and well built. It is impossible to describe what it is like to be in the presence of a Master. Fifteen days afterwards. His face. which means: That?s all right! Cheerio! He promised to spend the a fternoon and evening of today in teaching me. a very difficult language. I did not know he was a Master. He got out of the train and we sat togethe r in the waiting-room.? Well. and does not know English. You remember how the Apostles suddenly ? spoke with tongues. was to feel oneself thrilling through and through ? to feel new impressions touching one mentally. there are people here. I asked him how he achieved this feat and he replied. and often turns to you and shakes his head in a way Indians have. and that is saying something out here where Sanskrit is the language of the Scriptures and every student of wisdom learns it. At the least excuse he laughs. and aquiline nose ? goo d-looking in every sense of the term. when at rest shines with happiness. and many languages. though he hardly said a word. I t was an extraordinary experience.When the train came in. he did not speak a word of Tamil. I recognised him at once. He knows the s ciences inside out. but to sit in his presenc e. and asking to be taught Tamil. he was able to give a long lec ture in pure Tamil and to read it and write it as well as any of the professors. with a high round forehead. and he will then go into seclusion for over a . who have known this man all hi s life. and they know that up till one day. I learned later that he was the first Sanskri t scholar in India. ?By meditation.

m. and he appeared refreshed by his efforts. He said if I would come to Tiruvannamalai he would take me up to see the M aharshi (a Mahatma or very Great Master) who lives there. which He seldom does. I began to realize somewhat that the body is the Temple of the Holy Ghost ? I could only feel His body was not the man. For half an hour I looked Him in the eyes which never changed their expression of deep contemplation. and we set off up the mountain to see Him. and not to turn my gaze. We sat thu s a long while. In a few sentences of broken English. My own sensations we re indescribable. Sastriar and the Munshi are both chelas (disciples) of the Maharshi. 3 FRANK VISITS THE MAHARSHI Yesterday I got a day?s leave and went on with the Munshi to meet Sastriar (the Master of whom I have been writing). His own very special chela but as one of the many that great Masters have. and made me His chela ? not of course such a one as the Sastriar.. Whe n we reached the cave we sat before Him at His feet and said nothing. it was the instrument of God. and I felt lifted out of myself. . At 2 p. I asked for enlightenment ? teaching and He spoke and we listened. Sastriar then said I might speak.year. Then Sastriar told me to look t he Maharshi in the eyes. he pointed to t he cave where the Maharshi lives. merely a sitting m otionless corpse from which God was radiating terrifically. and who is supposed to be one of the greatest Mahatmas in India. We heard Sastriar lecture for an hour and a half in Tamil to a huge crowd. and in Telugu. He conveyed worlds of meaning and taught me direct.

white like cow?s milk and delicious. ghee. and calm strength of conviction. to come and sit near the Maha rshi. of which He knew. 4 FRANK?S SECOND VISIT TO THE MAHARSHI I went b y motor and climbed up to the cave. who climb the mountain. You can imagine nothing more beautiful than His smile. They do not play. and a single glance suffices to reveal its contents. smiling and talking be tween whiles. up to about seven years of age. He knew everything. When I had finished I was still hungry. but just sit quietly there in perfect contentment. even though He may not speak a word or hardly look at them for days togeth er. He smiled when He saw me but was not the lea st surprised. self-control. as natives do not use spoons. all on their own.? I admitted that it was so.. ?You have not yet had any food and are hungry. fruit. Though I have practised eating this way I l ack dexterity. He immediately called to a chela to bring me food ? rice. and when others pressed me to eat fruit when I had had enough He stopped them at once. . showing that He recognised me.The most touching sight was the number of tiny children. eaten with the fi ngers. and He knew it and ordered m ore. He had asked me a question private to myse lf. Everyone who comes to Him i s open as a book. Before He had sat down. So He gave me a coconut spoon to eat with. I had cocon ut milk to drink. etc. to which He had himself a dded sugar. gentleness. He is a man beyond description in His expression of dignity.

an d told a chela to make me some lemonade. for the mo ment. when a chela asked Him a question. ?There is your answer?. Yet He knew. and went outside the cave to put on my boots. He came outside too. Nankivell. Yet this h appened there. and quoted from it. and accurately too. D. to get His opinion about it. At last I had to go. Later on I was thirsty.I had to apologise for my way of drinking. 5 FEARLESSNESS AND A SENSE OF SECURITY ENGENDERED BY CONTACT WITH THE MASTER It is strange what a change it makes in one.) I heard that on one occasion. They never sip nor touch the vessel with their lips. printed from a manuscript given to me by Mrs R. I sat for about three hours listening to His teaching. at any rate. He picked up the book. (He had been shown a bo ok. ?Never mind?. and said I m ight come to see Him again. thus many can drink from the same cup without fe ar of infection. and said. b ut pour the liquid straight in. Yet He had seen me but once before. He only said. to have been in His presence. so bowed as we do. and many hundreds in between. for i t had been a hot ride. and I only looked at the dog and walked straight on. W. He praised it highly. I am used to dogs. Natives a re particular about this. Whilst I was eating He was relating my past history to the othe rs. pointed to a passage in it. but still wo uld feel disturbed if one set on me in the ordinary course of events. He simply turned on clairvoyance as we would refer to an encyclopaedia . though it tr ied to bite me . but I would not have shown it for worlds.

I felt no fear. Clairvoyanc e. nor was I in any way upset. and when he raises a hand God flows again through that to work a miracl e. and such things are not worth having when. Do not think too much of psychical phenomena and such things. clairaudience. Their number is legion ? utterly indefinite. but also on account of the bad way wounds heal in the heat. such phenomena have done their work. 6 FRANK?S VERSION OF THE MAHATMA?S TEACHING A master is one who has meditated solely on God. and I tell you that the idea that a Master is simply one who has attained power over the various occult senses by long practice and prayer or anything els e is utterly and absolutely false. has flung his whole personality into the se a of God. not only because of the savageness of dogs and the ?germy? state of their teeth. and to the pre valence of hydrophobia. due to the carrion they eat. and drowned and forgotten it there till he becomes simply the instrume nt of God. such far greater il lumination and peace are possible without them than with them. two of the grea test. No Master ever cared a rap for occult powers for he has no need of them for his daily life. The Masters take on these powers as a form of Self-Sacrifice! I know the Masters. A dog bite is no joke in this country. and when his mouth opens it speaks God?s words without effort or fore thought.three or four times. . I heard startle d exclamations but only realised that there had been any danger when half way do wn the mountain. and once a faith in the psychical things is establ ished in the heart of a seeker.

it will not be so. This will seem nearly impossible at first. I have given you this teaching in the same words as the Masters give it to their intimate chelas. and only one. Do not exp ect to find that ?That? is something definite on which the mind can be fixed eas ily. daily practice. It takes years of steady. Give yourself a quarter of an hour a day. Do not think of even the actual act of seeing them or perceiving them b ut only of that which sees all these things. That which is responsible for it al l. in peace of mind. in power to deal with troubles. From now onwards let your whole thought in meditation be not on the act of seeing no r on what you see. . and ph enomena. but that is how a Master is made . death. and try to keep the mind unshakenly fixed on That Which Sees.The phenomena we see are curious and surprising ? but the most marvellous thing of it all we do not realise and that is that one. It is inside yourself. illimitable forc e is responsible for:(a) All the phenomena we see. Though it takes years to find that ?That? the results of this concentration will soon show themselves ? in four or five months? time ? i n all sorts of unconscious clairvoyance. (b) The act of our seeing the m. Do not fix your attention on all these changing things of life. but by degrees the result will be felt. but immovably on That Which Sees. Keep your eyes open. in power all round ? always unconscious power.

which is at once exis tence and non-existence. so that the inside fire may burn up the nonse nse in us and teach us. then you argue your mind out of existen ce as a separate entity.e. useless to try and take mental or intellectual grasp and wor k from that. a knowledge of the d elusion of separateness. There is no e xplaining these things. As Vivekananda said: ?You do not help the world at all b y wishing or trying to do so. with only this difference. That is only religion ? a code for children and for social life ? a guide to help us to avoid shocks. without falling back into the delusion of having a separate consciousness. he can use mind and body and intellect too. animated by the One Life into the act of think ing is a part of the whole which is GOD. but only by helping yourself. As Krishna said: ?Ye have the right to work. . and the result is that mind and body physically (so to speak) disappear and the only thing that remains is Being. one does not want a reward.MORE MAHATMA TEACHING II 7 .? Perfect attainment is simply worship. When one understands the idea. a little sooner. A Master cannot help being perpetually in this state. and not explainable in words or ideas. and that the mind. t o us. but no t the right to the fruit thereof. commonsense ? i.? 8 RELIGION It is us eless to speculate. incomprehensible way.ATTAINMENT One gets no reward for Attainment. that in some. If you sit down and realise that you only think by virtue of the One Life. and wor ship is attainment.

There are no sounds to the deaf. From this point the work of th e practice of this mental comprehension begins. Philosophy. and instead of thinking them to be things. and all it amounts to is the bre aking of a habit. to realise that existence i s only the creation of the mind (for if there were not existence the mind could not see anything) and that non-existence is a necessity if you are going to post ulate existence. whether it be Christianity. Not that I wish to say God is made up of definite component parts. The knowledge of things only shows the existence of an organ to cognize. but in the most worldly and e veryday sense ? and the more worldly. True knowledge comes from within and not from without. and the mind is merely an organ of conception or of appreciation of certain sides of Go d. and therefore existence and non-existence are merely compone nt parts. nothing to see for the blind. Hinduism.. Buddhism.? .. Theosophy. God is infinite. everyday and practical the better ? the fa ct that GOD IS EVERYTHING. . or any other kind of ?ism? or ?sophy? or system can only take us to the one poi nt where all religions meet and no further. It is hard to be comprehensible when talking of God. to know them to be God. instead of imagining ?existence? to be the only thing possible.Religion. And true knowledge is not ?knowing? but ?seeing. 9 GOD That one point where all relig ions meet is the realisation in no mystical sense. AND EVERYTHING IS GOD. and to call them God . One has to cease calling things ?things?.

On it shines the light. dulled and changed because he has al lowed the many-sided world to stand in the way of the Light (God) and break it u p. and causing it to act in a thousand different ways.10 REALISATION Realisation is nothing but seeing God literally. If white light had not been broken up and put into forms and shapes on our mag ic lantern slide. we should never have known there was a piece of glass in front of the light. and put it into a magic lantern. instead of practically and literally.e. and the colours and forms painted on the glass are reproduced on the screen. can you perceive a man?s character . So is it with a man?s character. Take a piece o f glass. you would not see the colours of the slide on the screen. If that light were not turned on. So is it with an ordinary man. It is seen when the Light of Life (God) is shining through it. in respon se to its contact with this many-sided world. for the light would have shown clearly through.. and his mind reflects the effects he sees just as the screen reflects the col ours on the . and had some of its clearness taken from it by having to shine through the colours on the glass. you do not see his character. He sees only the effects of the Light (God) instead of the Light (God) Himsel f. in a man?s actions. paint colours and forms on it. Only when the Light of Life is animat ing the character. Our greatest mistake is that we think of God as acting symb olically and allegorically. turn on a white light. How are colours formed? By breaking up white light with a many-sided prism. In a sense that w hite light was marred. His mind is like the screen. i. You must read al l I write literally. If the man is asl eep or dead.

?This is God animating a body.? that he neither sees nor hears. For God knows that he is not bound. which clouds our mind. absorbed back into the white light from whence they came. though the eyes and ears be open. Take away the prism and the colours vanish.? which body answers. I. Take away the colours from the slide and the light shines clearly through. instead of seei ng a man you say. he sets about seeking the best way to obtain liberty. which causes our doubts. We must take away the world. The I. an d let us look only into causes. This st riving after liberty is the first instinctive action of God in a man?s mind. for example. I am bound because I know of noth ing . How is the world taken away? When. But the man only g ains that liberty when he realises that he was never bound. nor has any physical consciousne ss at all ? nor mental either. but only spiritual. to the direction of God. Take away from our sight the world of effects we see. 11 SINS What are sins? Why. fixes his attention so firmly on ?Th at Which Sees. A Master in me ditation. and the light of God will shine clearly through. more or le ss perfectly. He is striving after liberty in every sin he and we shall see the Light (God). as a ship answers more or less perfectly to her helm. Drinking too much does not give a man liberty b ut then the man does not know that he is really seeking liberty. does a man drink too much? Because he hates the idea of being bound ? bound by the incapacity to drink as much as he wishes. for example. I?s who fe el so bound are really the Illimitable Spirit. When he realise s that.

as the colours are the White Light? Jesus.? Can the body posses s anything? Can the mind possess anything? Lifeless tools are both. Whereas I am all the time that which s enses in everybody. and showing that every thought. acting in perfect concert. every action.that I do not sense by one of the senses. the Life. These bodies and minds are only the tools of the ?I?. It was the White Light. The words never fail and the M aster with his heart fixed on GOD. the Illimitable Spirit. the man. saying never ?I? or ?Mine?. These things which we see and sense are only the split up colours of the One Illimitable Spirit. unless the L ight of God be shining through. A Master when instructi ng is far from any thought of instructing. 12 WORSHIP How can you best wor ship GOD? Why. God works perfectly in our unconscious virtuous actions. making no claims to have either originated the thought or to have been the means of destroying a doubt. and spoke His wonderful words. at once.? Give up the idea of ?I? and ?Mine. before you can express the doubt. . realising perfectly that no action is a perso nal one. by not trying to worship Him but by giving up your whole self to Him. but to feel a doubt or a difficulty i n his presence is to call forth. was utterly unconsci ous when He worked His miracles. What do I want with tools who am the tools them selves. the wonderful words which will clear away that doubt. ?M y Father and I are One. is only a working of that One Life (GOD) ? more or less perfect according as it is unconscious or conscious. in every mind. Who is the cause and the effect. seeing only GOD in every thought and action.

He denie s it being his own action and attributes it to GOD. What is pleasure? Why the appreciation ? ins tinctive or otherwise ? of God.whether they be yours or his. the Mate rial and the Cause of everything. . Who is the so-called ?I?? I is GOD. He says: Who i s it that feels pleasure? Why. I must forget myself. and Who is.. feels no surprise. and be that which is pleasure itself. A Master sacrifices his whole self. God is pleas ure. and becomes the embodiment of happiness. God. and no one can come near him without being blessed. till he becomes the embodime nt of that personal virtue he once desired. He never desires to feel pleasure. no especial pleasure to himself in having allayed your doubt. GOD. literally. If I desire perpetual pleasure. even the desire for virtue. viz. Such is true worship and it s results. Simil arly he flings every personal desire aside. He is the embodiment of all virtues. lets it down as an artificial idea into the Ocean of GOD Who Is.

Maharshi le ft home leaving a note. . He started off in obedience to The Call which was from A runachala.III THE MAHARSHI The facts to be gleaned about him are sparse and meagre. his elder brother rebuked him. but full of interest by reason of their rare simplicity. But he continued to live with his parents until the cr isis which came on August 29. an d has lived in the cave now for many years. One of these accompanies my brief jottings. He lived in the Arunachaleswara Temple and other places before he cho se to live in the cave where Frank saw him. I have been fortunate enough to obtain two pho tographs of the Maharshi. That day. I am publishing all I am permitted to make known. hinting t hat one who wished to live like a sadhu had no right to a home life. 1 HOW THE CALL CAME A chela whom I know told me this story: When the Maharshi was sixteen years old h e had the true Awakening. sitting in different postures. in deep meditation. seeing Maharshi sitting crosslegge d and abandoning himself to meditation. It is no use writing to me for further details. 1896. He is about thirtynine years old.

in deep meditation. For example: 3 A HINDU VERSION OF GIDEON AND HIS FLEECE One year during the early days of th e Monsoon. for the space of about fifty yards. and that he is a brahmin by birth. about three hundred yards from wh ere he was seated. the ground was completely dry. He has been speaking and teaching for the last six years. He speaks the languages of Southern India. . she went up to him and found that all around him. and English. She saw him sitting rapt in meditation all the time. the Maharshi was sitting at the foot of the mountain in the open air. and is well acqua inted with Christian History and Bible Times. Not many know his name or anything more about him than the story of leaving his home which he has himself told to his chelas. When the rain was over. she was caught in a heavy cloudburst and sheltered under a rock or tree. For years he never spoke a word. A certain woman. He k nows the most important part of the Hindu Scriptures by heart. There was no fanaticism in this except a disi nclination to be engaged in conversation.2 HOW HE SPENT TIME IN THE CAVE After the first two years he lapsed into silence . His personality is the striking t hing about him. known to the narrator had gone to take him an offering and to ask for his blessing. and strange stories are told by credible witnesses. On the way.

Sastriar is highly dev otional. he made two prop hecies. One day. on the occasion of Frank?s first visit to the Maharshi. Sastriar said. We are drawing near to Him.? He evidently regards himself as the Maharshi?s instrument.4 THE MAHATMA WHO CAUSED THE MAHARSHI TO BREAK HIS TWELVE YEARS? SILENCE No unde rstanding of the Maharshi is possible without knowing the details of his relatio nship with Ganapathi Sastriar (see International Psychic Gazette for June). That is six years ago. and the keenness of the Maharshi?s intellect is indisputable. and how the latter instantly yielded to the sway of the meditat ive saintly devotee. As they came close up to the mountain. Nevertheless. so to speak. as the wielder of the power generated by this greatest of living Mahatmas. But this must not be ta ken too literally. and the Maharshi the devotional. It is noteworthy how immediately the devotional man recognised the intellectuall y-developed man. Sastriar came to him and spoke in Sanskrit verse. It is merely a deduction from the facts regarded as a whole.? . ?Hush! we musts be qu iet now. embodies the intellectual aspect of M astership. What Sast riar himself always says is: ?It is not I but the Maharshi who does these things . When Sastriar was approaching the foot of the mountain with Frank. Sastriar. and the twelve years? sil ence was broken. one of which has been fulfilled and the other awaits the time of fulfilm ent. and the Maharshi has been speaking and t eaching ever since.

He went. And Sastriar laughed ge ntly in his inimitable way and murmured. then he realized the Mahatma was testing him. passed the severest tests. and said he revered Sastriar and wished to become his che la. at random. For a moment Frank was ver y pleased. returned with his certificates to the little town. and then tore them to shreds and threw them away. He found him in a cave. dealing with the chosen theme. Th e man was in disguise. ?What good? What good would it be?? 5 S ASTRIAR?S LEARNING Once Sastriar felt spiritually called to go and teach Sanskri t in a small town. Said the authorities. Sastriar looked at him and said. 6 ? SASTRIAR?S CLAIRVOYANCE AND PSYCHIC GIFTS A man was sent to find out if Sastriar was a seditionary. and he will just walk up and down a few minutes. ?How do we know that your Sanskrit is good Sanskrit?? Immediately Sastriar went up North to Benares. ?Wait for two months and I will te ll you all your past incarnations with full details?. and then reel off Sanskrit verses. Once Frank asked a question about a past incarnation. showed t hem to the people. took the highest degrees.Sastriar has a subtle sense of humour. Sastriar received the visitor with kindness and put . sitting in meditation. A wellknown Sanskrit scholar says you can give Sastriar any subject. There was a vacancy in the school and he applied for it. perfect in form and sense faster than you can write them down.

and eventually became Sastriar?s chela. you want to find out if I am a seditionary. Then Sastriar said. as mere statements of fact. France. The man had been primed and answered readily. ?England.him a few questions. whi ch told him that he knew beforehand which it would be. you will see that the eyes are open. Sastriar has twelve specia l chelas. without a suspicion of boasting. Why did you tell me untruths?? The man owned up. To each he has entrusted the subject he is best fitted to expound. This t he chela did. so there was no means by which Sastriar could have rec eived news of his coming. ?You come from such and such a town. Then he was watched day and night for a wee k. say that practically he never sleeps at all. Thus they sat for some little while and Sastriar fell again into meditation. On one occasion he enumerated the subjects to a chela.? Such things are said simply. Sastr iar was asked: Could a man remain in perpetual meditation? Could he keep his eye s open so long? Sastriar said ?Yes?. America ? I go everywhere. Yet he is sunk in deep meditation and o blivious to all in the outer world. Italy. . Germany. asking him to choose. On looking up. Those who have slept in the cave with the Ma harshi. during which time he never closed his eyes. he detected a quiet smile on the Master?s face. If you look at the Maharshi?s pho to. Another time Sastriar sai d. He had put Sastriar no questions and had merely posed as a prospective chela. The man had come straight on his mission.

S. and will say: ?I have no t received authority from God to answer this question.7 HOW THE MAHARSHI ANSWERS THE CURIOUS When people ask questions out of sheer cu riosity he will remain a little while in concentration.? But in the case of those seeking spiritual light. I. With both thes e men it is invariably the same. I want to know. Tell me who is that I? Know first that I. Unless already in the train of answering questi ons. they will never reply straight off but drop first into meditation. he is most able and willing to argue any point for the sake of explanation. and then you wil l know everything. R.? Or he may reply: ?You sa y. . F.