Autobiography of a Yogi, Paramahansa Yogananda [best free ebook reader txt] 📗

Fortunately for his disciples, Sri Yukteswar burned many of their sins in the fire of his severe fever in Kashmir. The metaphysical method of physical transfer of disease is known to highly advanced yogis. A strong man can assist a weaker one by helping to carry his heavy load; a spiritual superman is able to minimize his disciples’ physical or mental burdens by sharing the karma of their past actions. Just as a rich man loses some money when he pays off a large debt for his prodigal son, who is thus saved from dire consequences of his own folly, so a master willingly sacrifices a portion of his bodily wealth to lighten the misery of disciples. {FN21-3}

By a secret method, the yogi unites his mind and astral vehicle with those of a suffering individual; the disease is conveyed, wholly or in part, to the saint’s body. Having harvested God on the physical field, a master no longer cares what happens to that material form. Though he may allow it to register a certain disease in order to relieve others, his mind is never affected; he considers himself fortunate in being able to render such aid.

The devotee who has achieved final salvation in the Lord finds that his body has completely fulfilled its purpose; he can then use it in any way he deems fit. His work in the world is to alleviate the sorrows of mankind, whether through spiritual means or by intellectual counsel or through will power or by the physical transfer of disease. Escaping to the superconsciousness whenever he so desires, a master can remain oblivious of physical suffering; sometimes he chooses to bear bodily pain stoically, as an example to disciples. By putting on the ailments of others, a yogi can satisfy, for them, the karmic law of cause and effect. This law is mechanically or mathematically operative; its workings can be scientifically manipulated by men of divine wisdom.

The spiritual law does not require a master to become ill whenever he heals another person. Healings ordinarily take place through the saint’s knowledge of various methods of instantaneous cure in which no hurt to the spiritual healer is involved. On rare occasions, however, a master who wishes to greatly quicken his disciples’ evolution may then voluntarily work out on his own body a large measure of their undesirable karma.

Jesus signified himself as a ransom for the sins of many. With his divine powers, {FN21-4} his body could never have been subjected to death by crucifixion if he had not willingly cooperated with the subtle cosmic law of cause and effect. He thus took on himself the consequences of others’ karma, especially that of his disciples. In this manner they were highly purified and made fit to receive the omnipresent consciousness which later descended on them.

Only a self-realized master can transfer his life force, or convey into his own body the diseases of others. An ordinary man cannot employ this yogic method of cure, nor is it desirable that he should do so; for an unsound physical instrument is a hindrance to God—meditation. The Hindu scriptures teach that the first duty of man is to keep his body in good condition; otherwise his mind is unable to remain fixed in devotional concentration.

A very strong mind, however, can transcend all physical difficulties and attain to God-realization. Many saints have ignored illness and succeeded in their divine quest. St. Francis of Assisi, severely afflicted with ailments, healed others and even raised the dead.

I knew an Indian saint, half of whose body was once festering with sores. His diabetic condition was so acute that under ordinary conditions he could not sit still at one time for more than fifteen minutes. But his spiritual aspiration was undeterrable. “Lord,” he prayed, “wilt Thou come into my broken temple?” With ceaseless command of will, the saint gradually became able to sit daily in the lotus posture for eighteen continuous hours, engrossed in the ecstatic trance.

“And,” he told me, “at the end of three years, I found the Infinite Light blazing within my shattered form. Rejoicing in the joyful splendour, I forgot the body. Later I saw that it had become whole through the Divine Mercy.”

A historical healing incident concerns King Baber (1483-1530), founder of the Mogul empire in India. His son, Prince Humayun, was mortally ill. The father prayed with anguished determination that he receive the sickness, and that his son be spared. After all physicians had given up hope, Humayun recovered. Baber immediately fell sick and died of the same disease which had stricken his son. Humayun succeeded Baber as Emperor of Hindustan.

Many people imagine that every spiritual master has, or should have, the health and strength of a Sandow. The assumption is unfounded. A sickly body does not indicate that a guru is not in touch with divine powers, any more than lifelong health necessarily indicates an inner illumination. The condition of the physical body, in other words, cannot rightfully be made a test of a master. His distinguishing qualifications must be sought in his own domain, the spiritual.

Numerous bewildered seekers in the West erroneously think that an eloquent speaker or writer on metaphysics must be a master. The rishis, however, have pointed out that the acid test of a master is a man’s ability to enter at will the breathless state, and to maintain the unbroken SAMADHI of NIRBIKALPA. {FN21-5} Only by these achievements can a human being prove that he has “mastered” MAYA or the dualistic Cosmic Delusion. He alone can say from the depths of realization: “EKAM SAT,”-“Only One exists.”

“The VEDAS declare that the ignorant man who rests content with making the slightest distinction between the individual soul and the Supreme Self is exposed to danger,” Shankara the great monist has written. “Where there is duality by virtue of ignorance, one sees all things as distinct from the Self. When everything is seen as the Self, then there is not even an atom other than the Self… .

“As soon as the knowledge of the Reality has sprung up, there can be no fruits of past actions to be experienced, owing to the unreality of the body, in the same way as there can be no dream after waking.”

Only great gurus are able to assume the karma of disciples. Sri Yukteswar would not have suffered in Kashmir unless he had received permission from the Spirit within him to help his disciples in that strange way. Few saints were ever more sensitively equipped with wisdom to carry out divine commands than my God-tuned Master.

When I ventured a few words of sympathy over his emaciated figure, my guru said gaily:

“It has its good points; I am able now to get into some small GANJIS (undershirts) that I haven’t worn in years!”

Listening to Master’s jovial laugh, I remembered the words of St. Francis de Sales: “A saint that is sad is a sad saint!”

{FN21-1} It is a mark of disrespect, in India, to smoke in the presence of one’s elders and superiors.

{FN21-2} The Oriental plane tree..

{FN21-3} Many Christian saints, including Therese Neumann (see chapter 39), are familiar with the metaphysical transfer of disease.

{FN21-4} Christ said, just before he was led away to be crucified: “Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?”-MATTHEW

26:53-54.

{FN21-5} See ../chapters 26, 43 NOTES.

CHAPTER: 22

THE HEART OF A STONE IMAGE

“As a loyal Hindu wife, I do not wish to complain of my husband. But I yearn to see him turn from his materialistic views. He delights in ridiculing the pictures of saints in my meditation room. Dear brother, I have deep faith that you can help him. Will you?”

My eldest sister Roma gazed beseechingly at me. I was paying a short visit at her Calcutta home on Girish Vidyaratna Lane. Her plea touched me, for she had exercised a profound spiritual influence over my early life, and had lovingly tried to fill the void left in the family circle by Mother’s death.

“Beloved sister, of course I will do anything I can.” I smiled, eager to lift the gloom plainly visible on her face, in contrast to her usual calm and cheerful expression.

Roma and I sat awhile in silent prayer for guidance. A year earlier, my sister had asked me to initiate her into KRIYA YOGA, in which she was making notable progress.

An inspiration seized me. “Tomorrow,” I said, “I am going to the Dakshineswar temple. Please come with me, and persuade your husband to accompany us. I feel that in the vibrations of that holy place, Divine Mother will touch his heart. But don’t disclose our object in wanting him to go.”

Sister agreed hopefully. Very early the next morning I was pleased to find that Roma and her husband were in readiness for the trip. As our hackney carriage rattled along Upper Circular Road toward Dakshineswar, my brother-in-law, Satish Chandra Bose, amused himself by deriding spiritual gurus of the past, present, and future. I noticed that Roma was quietly weeping.

[Illustration: Self-Realization Church of All Religions, San Diego, California—see sandiego.jpg]

[Illustration: I stand with my two sisters, Roma (at left) and Nalini—see sisters.jpg]

[Illustration: My sister Uma, as a young girl—see uma.jpg]

“Sister, cheer up!” I whispered. “Don’t give your husband the satisfaction of believing that we take his mockery seriously.”

“Mukunda, how can you admire worthless humbugs?” Satish was saying. “A SADHU’S very appearance is repulsive. He is either as thin as a skeleton, or as unholily fat as an elephant!”

I shouted with laughter. My good-natured reaction was annoying to Satish; he retired into sullen silence. As our cab entered the Dakshineswar grounds, he grinned sarcastically.

“This excursion, I suppose, is a scheme to reform me?”

As I turned away without reply, he caught my arm. “Young Mr. Monk,” he said, “don’t forget to make proper arrangements with the temple authorities to provide for our noon meal.”

“I am going to meditate now. Do not worry about your lunch,” I replied sharply. “Divine Mother will look after it.”

“I don’t trust Divine Mother to do a single thing for me. But I do hold you responsible for my food.” Satish’s tones were threatening.

I proceeded alone to the colonnaded hall which fronts the large temple of Kali, or Mother Nature. Selecting a shady spot near one of the pillars, I arranged my body in the lotus posture. Although it was only about seven o’clock, the morning sun would soon be oppressive.

The world receded as I became devotionally entranced. My mind was concentrated on Goddess Kali, whose image at Dakshineswar had been the special object of adoration by the great master, Sri Ramakrishna Paramhansa. In answer to his anguished demands, the stone image of this very temple had often taken a living form and conversed with him.

“Silent Mother with stony heart,” I prayed, “Thou becamest filled with life at the request of Thy beloved devotee Ramakrishna; why dost Thou not also heed the wails of this yearning son of Thine?”

My aspiring zeal increased boundlessly, accompanied by a divine peace. Yet, when five hours had passed, and the Goddess whom I was inwardly visualizing had made no response, I felt slightly disheartened. Sometimes it is a test by God to delay the fulfillment of prayers. But He eventually appears to the persistent devotee in whatever form he holds dear. A devout Christian sees Jesus; a Hindu beholds Krishna, or the Goddess Kali, or an expanding Light if his worship takes an impersonal turn.

Reluctantly I opened my eyes, and saw that the temple doors were being locked by a priest, in conformance with a noon-hour custom. I rose from my