“For the wisdom of this world is foolishness in God’s sight.”
~ 1 Corinthians 3:19
“Thou shalt love the Lord thy God with all thine heart,
and with all thy soul, and with all thy might.”
~ Deuteronomy 6:4-5
“Beloved, let us love one another: for love is of God; and everyone that loves is born of God, and knows God. Whoever does not love does not know God, because God is love.”
~ 1 John 4:7-8
“Full of love for all things in the world;
practicing virtue in order to benefit others,
this man alone is happy.”
“Your task is not to seek for love,
but merely to seek and find all the barriers within yourself
that you have built against it.”
“Love is the highest, the grandest, the most inspiring,
the most sublime principle in creation.”
~ Paramahansa Yogananda
“Love Is The Law Of Life:
All love is expansion, all selfishness is contraction.
Love is therefore the only law of life.
He who loves lives, he who is selfish is dying.
Therefore, love for love’s sake,
because it is law of life, just as you breathe to live.”
~ Swami Vivekananda
“Only if one knows the truth of Love,
which is the real nature of Self,
will the strong entangled [ego] knot of life be untied.
Only if one attains the height of Love will liberation be attained.
Such is the heart of all religions.
The experience of Self is only Love,
which is seeing only Love, hearing only Love, feeling only Love,
tasting only Love and smelling only Love, which is bliss.”
~ Sri Ramana Maharshi
Honoring God’s “Holy Fools” ~ Ron’s Memoirs
Prior memoirs have recounted my midlife transformation from “Secular Hebrew” social justice litigation lawyer to “Born-again Hindu” devotional-emotional lover of God, and then to “Uncertain Undo” seeking ‘relief from belief’, because ‘on the path of Undo, we’ll never be through, ’til we’re and undone ONE!’.
[See e.g. Crying For God and other ‘Kundalini Kriyas’]
This memoirs chapter tells how, as a newly awakened ‘lover of God’ (Bhakta), I’ve discovered and honored “Holy Fools” – rare ascetic and eccentric lovers of God, who don’t live in ordinary worldly ways.
I’ve learned that throughout human history there have been very famous “Holy Fools”. Only after first ‘discovering’ such famous “Holy Fools”, did I later learn that in all human societies there are countless more unknown God intoxicated “Holy Fools”; and that they timelessly bless this world as LOVE.
In some Eastern societies they are called “masts”, a word which originates from the Sufi term mast-Allah, meaning “intoxicated with God”.
In Hindu societies they are called Avadhutas, who are overwhelmed with inner love for God. For millennia India has honored Avadhutas, as self-realized bhakti mystics living beyond worldly ego-mind consciousness and concerns, and without adhering to accepted social standards. (See e.g. Advadhuta Gita)
To help you understand why I have honored spiritual “heretics” and “holy fools” as lovers of God, here is a summary of my devotional history:
Ron’s Devotional history
Until my profound midlife spiritual awakening, I hadn’t shed tears as an adult. But then I cried for twenty four hours. Thereafter, I began wondering why I was crying so much. But soon I realized with amazement that I was crying with intense longing for God. (See Beholding The Eternal Light Of Consciousness.) And I became and remained an extremely devotional, and frequent crier for God – often ecstatically longing and calling for the Divine.
After meeting my beloved Guruji, Shri Dhyanyogi Madhusudandas, and receiving his shaktipat initiation into the path of kundalini yoga as “Rasik: one engrossed in devotion”, I gradually learned that my continual longing and profuse crying for God was an immense transformative blessing – recognized not only in the bhakti Hindu devotional tradition, but also in:
1) Sufism epitomized by enlightened Muslim mystical poets Rumi and Hafiz who realized that all appearances in our seemingly complex earthly “reality” are manifestations of ONE eternal LOVE; and
2) in the Orthodox/Catholic “gift of tears” tradition of St. Isaac of Ninevah, St. Teresa of Avila, St. Ignatius of Loyola, St. Francis of Assisi, and St. Padre Pio of Pietrelcina.
Thus, when not crying I often had what I called ‘alternative LSD experiences’ of spontaneous (and sometimes ecstatic) Laughing, Singing, and Dancing. And even as an octogenarian “Uncertain Undo” I still often privately experience spontaneous outbursts of laughing, crying, and calling to God.
Guruji’s explanation was that:
“There are two kinds of kriyas, one is for purification and the other for the manifestation of joy. ..
Whenever one experiences great joy or bliss, this also manifests physically as crying or laughing.”
~ Shri Dhyanyogi Madhusudandas
Learning about devotional spirituality
Not until my 1976 spiritual awakening, did I begin learning about spirituality.
On moving from Chicago to San Francisco in 1960, I was ignorant about spiritual subjects, or religions other than Judaism.
I knew nothing about Christian saints, or core Christian teachings. I didn’t even realize that my new “San Francisco” home city was named for history’s most popular Christian saint. Moreover, apart from Christianity, I was ignorant of Eastern spiritual and religious teachings.
Growing up in Chicago, I had become familiar with Judaism’s core teachings:
“ Hear, O Israel: The Lord our God is One”; and
“Thou shalt love the Lord thy God with all thine heart,
and with all thy soul, and with all thy might.”
~ Deuteronomy 6:4-5
However, I had no idea of their supremely profound sacred significance.
But my midlife spiritual awakening experiences triggered an unprecedented interest in spiritual subjects. Initially – sparked by inner experiences and amazing synchronicities – I experienced great curiosity about Saint Francis of Assisi, and about Christian teachings which inspired him.
Later I began reading hagiographic stories about other Eastern and Western saints and sages. Gradually, I learned that – apart from Jesus and a few other world-famous paragons of Divine LOVE – the Divine devotional path has been followed by countless unknowns, especially in certain societies which for centuries have honored and emphasized devotional Love.
And gradually I became inspired by genuine “lovers of God” as exemplars of an important spiritual tradition, with which I had instinctively joined.
Lovers of God as “Heretics”
On discovering Rumi’s poetry, I learned that Muslim culture has long encompassed all aspects of love, culminating with Sufism’s mystical Self-realization as Divine LOVE as life’s ultimate goal. And, similarly, that Sufi philosophy has so honored eccentric lovers of God that it has specifically identified many of them as “masts” – persons so overwhelmed with love for God, that they appear externally disoriented.
Also, during my 1982 pilgrimage to India I learned that for millennia India has honored avadhutas, self-realized bhakti mystics living beyond usual egoic consciousness and worldly concerns, without adhering to accepted social standards. (See e.g. Advadhuta Gita, and Avadhuta – Wikipedia)
I indelibly remember seeing a peacefully smiling elderly man sitting stark naked on a rock in freezing temperatures midst ice and snow near the Himalayan headwaters of the holy Ganges river.
Like Sufi “masts” and Indian avadhutas, worldwide there have been countless unknowns societally honored as God intoxicated ‘holy fools’ with extraordinarily unconventional behaviors inconsistent with social norms.
Famous “Heretic” Prophets
Supremely eminent Greek philosopher Socrates, who taught the Delphic oracle’s fundamental transformative spiritual maxim “Know Thyself”, was considered an heretic and was sentenced to death after being unjustly tried and convicted for allegedly corrupting the youth of Athens. He was an archetypal wise ‘fool’ whose distinctive teaching method consisted in exposing foolishness of the world. For example, just before Socrates died of a coerced suicide, by drinking hemlock, he declared that fear of death was fear of the unknown.
In Western Christianity Paul the Apostle proclaimed that
“The wisdom of this world is foolishness in God’s sight.”
(1 Corinthians 3:19)
So, Christianity has at times rejected as foolishness “the wisdom of this world”. And it has endorsed the ‘Imitation of Jesus Christ’ – who preached “Love your neighbors” and even “your enemies”. And ‘heretically’ repudiated socially condoned hypocrisy, brutality, greed, and selfish desire for worldly power and gains; forgivingly endured crucifixion, mockery and humiliation from ignorant crowds; and even audaciously proclaimed the ultimately ‘forbidden mystical Truth’ – that “I and the Father are one” (John 10:30).
In learning about Jesus’ “heretic” teachings – especially his Sermon on the Mount – I instinctively recognized him as an outspoken social justice reformer, and Truth telling political and religious nonconformist. And I intuitively honored him as a paragon of virtue, like prophets of other great religions, but not as God’s “only Son”.
I always conceived of “God” as ONE universally immanent nameless, formless, nonjudgmental Supreme Power. So I rejected any idea of a personal or judgmental God, and considered the Bible a collection of metaphoric legends – not as ‘the word of God’ who spoke only through special messengers.
And just as I always rejected Torah teachings about Jews as “chosen people”, I could never accept Christian dogma that Jesus was God’s “only Son” because he declared “I and the Father are one”.
Nor – like Gandhi – could I morally accept non-egalitarian Hindu scriptures justifying socially stratified caste systems, with some people deemed “untouchables”.
But I accepted that especially in historically dark and threatening eras of rampant world materialism, decadence, and violence, there have often appeared renowned sages or incarnate avatars to prophetically guide Humankind to societal and spiritual renaissance. And as religious nonconformists and social dissidents these famous reformers – like Jesus and Socrates – often were considered as “heretics”, and severely punished by contemporary worldly authorities.
‘Discovering’ Saint Francis of Assisi and Sri Ramakrishna as heretic “holy fools”.
Most famous Christian emulator of Jesus was Saint Francis of Assisi who in midlife – as an unconventional apostle of Love – renounced and relinquished all his worldly possessions and privileges as son of a wealthy merchant, to live reclusively in the Umbrian countryside; and later to establish an exemplary order of Franciscan Friars who gave away all possessions and survived only on alms while preaching in the streets to common people. Francis so completely identified with Jesus that, near the end of his earthly life, he became the first saint in history to miraculously receive crucifixion stigmata.
Perhaps the best known Indian saint of the nineteenth century was Indian Holy Man Sri Ramakrishna Paramahansa – an extraordinarily charismatic and eccentric ascetic, sometimes compared to St. Francis of Assisi.
(See Sri Ramakrishna and St. Francis of Assisi, by Sister Devamata, 1935)
After my midlife spiritual awakening, I felt increasing egalitarian affinity and harmony with people living unconventionally ‘from inside out’, rather than with outer-directed worldly and conventional people.
And in learning about many famous saints and mystics, I felt most affinity with Saint Francis of Assisi and Sri Ramakrishna Paramahansa.
Both of them were extraordinarily charismatic ascetics, having relinquished and renounced all worldly pleasures and privileges, to live in utter simplicity. Both were remarkably unconventional and seemingly “God intoxicated” exemplars of Divine Love and devotional faith – blessed with the ‘gift of tears’ and of spontaneously praying, singing, conversing and calling to the Divine, which as egalitarians they beheld everywhere and in every being. Both saints eschewed punditry and were simple, unschooled and unscholarly, yet with vast innate wisdom imparted conversationally and recorded by others.
Both historically helped to reform world religions by charismatically living their teachings. And both were so eccentrically unconventional that they were even considered insane by some worldly people, including a few friends and relatives.
Perhaps I found exceptional rapport with both St. Francis and Ramakrishna because my own private devotional tendencies and unconventional behaviors seemed similar to theirs, and especially because of inner and synchronistic experiences, including amazing and unforgettable déjà vu of their still palpable divine energies (shakti) during pilgrimages to India and Assisi.
Later, I learned that that renowned mystical poet-masters Hafiz and Rumi, were Supreme exemplars of the Sufi-Persian path of love. But that even in their societies which honored Love, they were considered by Moslem authorities to be “heretics” or “holy fools” because – like Jesus – they realized and truthfully proclaimed their mystical self-identity as Divine LOVE – a fundamentally forbidden heresy to ruling mullahs. Thus, though Hafiz was not executed, his remains could not be entombed in a Moslem cemetery in his beloved birthplace and cultured home city, Shiraz, Iran.
LOVE as the unseen Source of the worlds we see
Following the midlife spiritual rebirth and awakening, I’ve gradually discovered that LOVE is all that is, was, or will be; that LOVE is our true SELF-identity, and the unseen timeless Source of all worlds we see.
So I’ve realized that all God’s “holy fools” bless this world as living LOVE. And that their eccentricities and ‘heresies’ can help reveal that societal sanity requires radical reform of orthodox worldly rules and beliefs.
Dedication and Invocation – Love for all, Hatred for none!
This memoirs chapter is deeply dedicated to inspiring a critical mass of humanity increasingly to honor each other and all life as ONE LOVE – beyond the endless ego-mind illusion of a space/time duality universe
And let us ever remember that we are the unseen Source of all worlds we see!
So let us love GOD with all our heart and soul and with all our might.
And with firm faith, may our guiding motto ever be
‘Love for all, Hatred for none!’
And so may it be!
“You should love everyone because God dwells in all beings.”
“Have love for everyone, no one is other than you.”
~ Sri Ramakrishna Paramahansa
“One day, it was suddenly revealed to me that everything is pure spirit.”
~ Sri Ramakrishna Paramahansa
“I have now come to a stage of realization in which I see that God is walking in every human form and manifesting Himself alike through the sage and the sinner, the virtuous and the vicious. Therefore when I meet different people I say to myself, “God in the form of the saint, God in the form of the sinner, God in the form of the righteous, God in the form of the unrighteous.”
~ Sri Ramakrishna Paramahansa
“Yes, all one’s confusion comes to an end if one only realizes that it is God who manifests Himself as the atheist and the believer, the good and the bad, the real and the unreal; that it is He who is present in waking and in sleep; and that He is beyond all these.” …. “God alone is the Doer. Everything happens by His will.”
~ Sri Ramakrishna Paramahansa
How can the divine Oneness be seen?
In beautiful forms, breathtaking wonders, awe-inspiring miracles?
The Tao is not obliged to present itself in this way.
If you are willing to be lived by it, you will see it everywhere,
even in the most ordinary things.
~ Lao Tzu
“True yogis, uniting their consciousness with God, see with equal eye,
all living beings in God and God in all living beings.” . . .
“For those who see me everywhere and see all things in me,
I am never lost, nor are they ever lost to me.”
~ Bhagavad Gita, Chapters 6:29-30, Krishna to Arjuna
“The supreme purpose and goal for human life
is to cultivate love.”
“He is born in vain, who having attained the human birth, so difficult to get, does not attempt to realize God in this very life.”
“Try to cultivate love of God. You are born as a human being only to attain divine love.”
“Unalloyed love of God is the essential thing. All else is unreal.”
~ Sri Ramakrishna Paramahansa
Ron’s Introduction to “Seeing GOD”
This memoirs posting about “Seeing God” is inspired by the timeless teachings of famed 19th Century Indian holy man and Avatar, Sri Ramakrishna Paramahansa, which have helped me and countless others.
(See key quotations above and at “Sri Ramakrishna’s Timeless Wisdom”)
Sri Ramakrishna often experienced communion with the Divine, and from this rare perspective taught that God is immanent in all Earth-entities, while Cosmically transcendent as Infinite LOVE.
Beginning with the following essay-poem about “Seeing God”, this memoirs posting explains why I’ve long experienced great inspiration and felt affinity with Sri Ramakrishna as a Supreme ascetic exemplar of Divine devotion; and it recounts my post-awakening history of gradually perceiving everything as Divine and Holy. The posting includes an attached appendix pdf, about Ramakrishna’s history and his teachings.
Sri Ramakrishna’s spiritual Truth teachings have already helped millions of people transcend fearful mental sufferings. And in the current unprecedented post-pandemic polarized and fearful era these teachings can help countless more humans find peace of mind by realizing that everyone and everything is Divine and Holy.
Thus today’s posting about “Seeing God” is deeply dedicated to helping us fearlessly realize – and possibly perceive – that everyone and everything is Divine LOVE!
And so may it be!
Q. What is God?
A. What isn’t God?
Q. Is it possible to see God?
A. Is it possible to not see God?
God is ONE: God is All –
God is immanent in and manifest as
everything and everyone everywhere.
So, everyone sees God everywhere.
But few know it.
Ron’s audio recitation of “Seeing GOD”
Ron’s explanation of “Seeing GOD”
Before my mid-life spiritual awakening I’d never imagined seeing God, nor wondered whether that was possible. But after the awakening (and previously unimagined mystical experiences) I’ve gradually realized that everyone and everything we perceive is pure spirit, Divine and Holy; that God as Universal Awareness is immanent in all Earth-entities, while Cosmically transcendent as Infinite LOVE. And because of that realization, though physically limited I’m psychologically happier now than ever before in this almost 90 year lifetime.
Encouraged by my Guruji to share spiritual learning experiences, I’m hereafter chronologically outlining the high-points of my history of gradually finding growing happiness by seeing everything as Divine and Holy.
Beginning during my pre-adult Jewish acculturation, I accepted the core monotheistic Bible proclamation:
“Hear, O Israel: The LORD our God, the LORD is ONE.”
~ Deuteronomy 6:4
Whereupon, I instinctively conceived of “God” as formless and invisible, and assumed it impossible to perceive God. And, until after my mid-life awakening, I didn’t understand Jesus’ esoteric pronouncement that “I and the Father are ONE” [John 10:30]. But after the awakening, that gradually happened.
Beginning after midlife.
In summer 1976, while crying for God with total surrender on a Yosemite mountain top, I beheld within (but did not merge with) the previously unimagined Divine light of ten thousand suns. Thereafter I believed I’d inwardly seen God as formless luminescence, but continued to assume it impossible to outwardly perceive God.
Then, following my 1982 ‘trip of a lifetime’ pilgrimage to India, I discovered the teachings of Sri Ramakrishna Paramahansa, and began wondering about possibly “seeing God” outwardly. I hadn’t yet learned about Sri Ramakrishna before traveling to India. But that happened when our tour group visited Dakshineshwar, his long-time residence place outside Calcutta (now Kolkata). There – almost a hundred years after Sri Ramakrishna’s mahasamadhi – I experienced his presence as shakti life-force with an amazingly intense feeling of déjà vu, while visiting a room where he had lived; a place which felt so harmoniously familiar to me that it seemed I could happily remain there forever.
On returning from India to the U.S., I began reading with curiosity and fascination about Ramakrishna’s amazing life and his teachings. I learned that like Saint Francis of Assisi, he too was an ascetic mystic who completely renounced worldly pleasures and lived in utter simplicity. Ultimately, of all the saints whose stories I’d reflected on, I came to feel most intuitive affinity with Sri Ramakrishna as well as with Saint Francis of Assisi, both of whom were extraordinary ascetic exemplars of non-dual Divine Love and devotion, blessed with ‘the gift of tears’. Though Francis had lived in a vastly different age and culture seven hundred years before Sri Ramakrishna, they had similar devotional traits with which I’ve felt great rapport.
Ramakrisha’s history and teachings about God and Love.
See: Ramakrisha biography and teachings
Sri Ramakrishna’s amazingly unique spiritual life experiences and his timeless teachings are chronologically summarized in the attached biographical pdf file linked above and here. That biography recounts how his spiritual life-path began as a devotional Hindu bhakta rather than as a wisdom path jnani, like Sri Ramana Maharshi.
At first he scrupulously and successfully practiced traditional Hindu devotional paths. Thereafter, with intense aspiration, he quickly realized the non-dual, transcendental or Brahman aspect of God which is Divine communion beyond human description. Then, with persistent and amazing aspiration, he took initiations into Islam and Christianity. And he assiduously followed their sadhanas, which culminated in his realization of God by each monotheistic religious path. From then on he mostly remained in blissful samadhi.
While continuously existing in states of spiritual ecstasy, Sri Ramakrishna affirmed (to his principal disciple Swami Vivekananda and others) that he had indeed “seen God”. And ultimately he taught that God is All – immanent in all Earth-entities, while Cosmically transcendent as Infinite LOVE.
My Hindu devotional practices before and after “shaktipat”.
Before and after my 1978 “shaktipat” initiation, I instinctively began and later followed only one of the various Hindu devotional paths which Ramakrishna successively practiced; I worshipped God as “Rama”, like my beloved Guruji.
In previous memoirs I have explained the importance of the Rama mantram in my transformational process; how spontaneously I began reciting “Rama” before receiving shaktipat initiation from Guruji, who synchronistically gave me a Ram mantra. And I’ve told why I believe that the power of my Ram mantra helped my miraculous survival and recovery from near death taxicab rundown injuries eight years ago.
Also, I’ve told how Mahatma Gandhi – my hero and first inner spiritual guide – recited “Rama” from childhood until his assassination; that even as Gandhi fell to an assassin’s pistol fired point-blank into his heart, in forgiveness he uttered nothing but “Rama, Rama …” his last words from the eternal depths of his heart.
After my 1978 “shaktipat” initiation, as instructed by Guruji I began worshipping God as “Rama”. And as foreseen by Guruji, I became (and remained) constantly “engrossed in devotion” and blessed with the ‘gift of devotional tears’.
Ultimately I long ago irreversibly accepted Sri Ramakrishna’s timeless teachings, but couldn’t follow the many other devotional paths which Ramakrishna successively practiced, except worshiping God as “Rama”.
As sometimes recommended by Ramakrishna, I daily worshiped God as Rama with the attitude of Hanuman, by repeatedly reciting the Hanuman Chalisa, and Ram mantras for many years. Hanuman became and remains symbolic of my Supreme devotion and Faith in God. And I became instinctively and spontaneously harmonious with “Rama”, as God.
Although, I eventually stopped reciting the Hanuman Chalisa, the Rama mantram has remained as an inherent and autonomic essence of my existence. Like my hero Mahatma Gandhi, the name “Rama” is constantly “in my heart, if not actually on my lips”.
Even now at almost age ninety, I often spontaneously tearfully call out “Rama” gratefully remembering that I’m feeling and seeing God in everyone and everything everywhere.
Dedication of “Seeing GOD”
May the foregoing quotations, verses, and teachings encourage us all to ever remember – and perhaps perceive – that everyone and everything is Divine!
And so may it be!
“Yes, all one’s confusion comes to an end if one only realizes that
it is God who manifests Himself as the atheist and the believer,
the good and the bad, the real and the unreal;
that it is He who is present in waking and in sleep;
and that He is beyond all these.” …
”God alone is the Doer. Everything happens by His will.”
~ Ramakrishna Paramahansa
“I don’t try to imagine a personal God;
it suffices to stand in awe at the structure of the world,
insofar as it allows our inadequate senses to appreciate it.”
~ Albert Einstein
“I believe in Spinoza’s God who reveals himself
in the orderly harmony of what exists,
not in a God who concerns himself
with fates and actions of human beings.”
~ Albert Einstein
“Atheism is a disease of the soul,
before it becomes an error of the understanding.”
“There are few people so stubborn in their atheism who,
when danger is pressing in, will not acknowledge the divine power.”
“Small amounts of philosophy lead to atheism,
but larger amounts bring us back to God.”
~ Francis Bacon
“The Atheist is God playing at hide and seek with Himself;
but is the Theist any other?
Well, perhaps; for he has seen the shadow of God and clutched at it.”
~ Sri Aurobindo
The worst moment for the atheist
is when he is really thankful
and has nobody to thank.
~ Dante Gabriel Rossetti
“Atheism is a non-prophet organization”
~ George Carlin
“I do not believe in God and I am not an atheist.”
~ Albert Camus
“I believe in God, only I spell it Nature.”
~ Frank Lloyd Wright
“Since no one really knows anything about God,
those who think they do are just troublemakers.”
~ Rabia of Basri (First female Sufi saint)
We reify what we resist.
And as we persist in resisting,
We attract and become what we resist.
So atheists, beware!
In vehemently denying Divinity,
you are reifying and deifying “God”.
And as you opine,
you’re becoming Divine.
Ron’s audio recitation of “Atheists Beware!”
Ron’s explanation of “Atheists Beware!”
The foregoing whimsical “Atheists Beware” verses were composed after I’d begun to sometimes see our space/time ‘reality’ as an ever paradoxical play of Divine ONENESS.
Before my midlife awakening to Self identity as Awareness, I don’t remember thinking about existence (or non-existence) of a creator “God”. However, I tacitly accepted the core Hebrew precept: “Hear O Israel the Lord our God, the Lord is ONE” (Deuteronomy 6:4), and considered “God” as ONE universally immanent, nameless, formless, nonjudgmental Supreme Power. And I rejected ideas of a humanoid, personal or judgmental God. Hence, after childhood I always interpreted Bible legends metaphorically – not as ‘the word of God’ explicitly spoken through special messengers.
Until my midlife awakening, I hadn’t shed tears as an adult. But upon awakening to a new life at age forty three, I cried for twenty four hours. Thereafter, while others were frequent flyers, I became a ‘frequent crier’. And I wondered why I was crying so much, until experientially realizing with utter amazement that I was crying with intense longing for “God”. (See Beholding The Eternal Light Of Consciousness.)
Since then, I’ve spent much time reflecting about “God”. And I’ve found that my beliefs and ideas about “God” have evolved as I’ve opened spiritually; that my curiosity about God has emanated from a universal human longing (conscious or subliminal) for a state of ONENESS with THAT.
Curiosity about “God” soon sparked interest in “atheism” and “atheists”. (See Monistic Musings – Reflections and Questions on “God” and Divinity) Also, I soon realized that – as the Bible says – “God” is word – used by different people to designate their different ideas of a transcendent power; that, whether or not the “universe” was created by God, “God” is a concept created by man. (See God is a Word.)
And ultimately I irreversibly accepted and honored the perennial mystery of Divine Reality beyond space/time duality.
(See e.g. Mystery of Divinity)
Thus it paradoxically appeared to me that worldly people who adamantly professed with certainty to be most religious – or atheistic – were usually most intolerant of those with other religious, spiritual or philosophic views; that their professed fundamentalist certainty about superiority of their philosophy – masked deep doubt, ignorance or insecurity about the transcendent Divine mystery.
Ultimately, my reflections about “God” resulted in my living a faith-based life. After years of questioning, I found faith beyond belief, beyond dogmas or theology. I found faith in everything everywhere, and in the impenetrable Mystery beyond every form or phenomenon. I found faith in my Self and in Nature. And faith to devotionally follow my Heart. So I became a non-dualist lover of God – a Bhakta – especially inspired by by Sri Ramakrishna Paramahansa, who taught and demonstrated that
“[A]ll one’s confusion (about God) comes to an end if one only realizes that it is God who manifests Himself as the atheist and the believer, the good and the bad, the real and the unreal.”
(See I’ve Found A Faith-Based Life and Discovering and Honoring Devotional “Holy Fools”)
So the foregoing whimsical “Atheists Beware” verses were composed from a faith-based perspective of Divine ONENESS; that “it is God who manifests …. as [both] the atheist and the believer.”
The poem ironically reveals that, in adamantly resisting “God”, worldly atheists are unable to realize their ultimate divinity – that paradoxically they are what they resist; a realization that is transcendentally Knowable only by rare beings, like Ramakrishna.
Dedication and Invocation of “Atheists Beware”
Inspired by deep curiosity, reflection and intuition about “God”,
may we gradually discover and experience our common inner Divine Source,
Until ultimately our ego-minds melt and merge with THAT:
Universal Spirit, Being, Awareness, Bliss;
Eternal Peace, Life, Light, LOVE
And so shall it be!
“The end of all wisdom is love, love, love.”
“Love is verily the heart of all religions.”
~ Sri Ramana Maharshi
“Investigation into the Self is nothing other than devotion.”
~ Sri Ramana Maharshi — Vivekachudamani, verse 32
“On scrutiny, supreme devotion and jnana are in nature one and the same. To say that one of these two is a means to the other is due to not knowing the nature of either of them. Know that the path of jnana and the path of devotion are interrelated. Follow these inseparable two paths without dividing one from the other.”
~ Sri Ramana Maharshi
“Only if one knows the truth of Love, which is the real nature of Self, will the strong entangled [ego] knot of life be untied. Only if one attains the height of Love will liberation be attained. Such is the heart of all religions. The experience of Self is only Love, which is seeing only Love, hearing only Love, feeling only Love, tasting only Love and smelling only Love, which is bliss.”
~ Sri Ramana Maharshi
“Pure knowledge and pure love are one and the same thing.
Both lead the aspirants to the same goal. The path of love is much easier.”
~ Ramakrishna Paramahamsa
“Love is seeing the unity under the imaginary diversity.
“Love says ‘I am everything’. Wisdom says ‘I am nothing’. Between the two, my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both.”
~ Nisargadatta Maharaj
“He who loves me is made pure; his heart melts in joy.
He rises to transcendental consciousness by the rousing of his
higher emotional nature. Tears of joy flow from his eyes; his
hair stands on end; his heart melts in love. The bliss in that
state is so intense that forgetful of himself and his surroundings he sometimes weeps profusely, or laughs or sings, or dances; such a devotee is a purifying influence upon the whole universe.”
~Srimad Bhagavatam 11.8 – supreme devotion (para-bhakti) as described by Sri Krishna to His disciple Uddhave.
“[I]f you weep before the Lord, your tears wipe out the mind’s impurities of many births, and his grace immediately descends upon you. It is good to weep before the Lord.” … “Devotional practices are necessary only so long as tears of ecstasy do not flow at hearing the name of Hari. He needs no devotional practices whose heart is moved to tears at the mere mention of the name of Hari.”
~ Shri Ramakrishna Paramahamsa
The following stories (about my memorable pilgrimage to Tiruvannamalai, South India), illustrate fundamental spiritual Truths about every human being. They tell how I resolved (as illusory) a seeming paradoxical conflict between my deep devotional tendencies (as a “frequent crier”) to spontaneously cry and call out-loud to God, and my irreversible intellectual and intuitive acceptance of Sri Ramana Maharshi’s non-duality wisdom path of constant silent self-enquiry of “who am I?”.
These memorable pilgrimage stories recount how my mental dilemma was resolved, with realization of the following spiritual principles:
Just as every snowflake temporarily manifests a unique crystalline form but shares an enduring watery essence, so too every human (including Self-realized saints, sages, and seers) impermanently manifests a uniquely limited physical form and perspective in each mortal lifetime, but shares ONE immortal and infinitely potential, spiritual Source – non-dual Universal Awareness as LOVE.
The stories also reveal as ultimately illusory any apparent conflict between different spiritual paths, religious rituals, or behaviors – like Sri Ramana Maharshi’s wisdom path of silent self-enquiry and Ramakrishna Paramahansa’s devotional path of praying and crying to God, or between strict priestly conformance with religious rituals and their utter disregard by avadhutas; that all such apparent conflicts are transcended by LOVE; that even Sri Ramana Maharshi declared that “the end of all wisdom is love, love, love.”
Please read, reflect and enjoy these stories.
During my early days as a “born-again Hindu”, I discovered wisdom teachings of legendary twentieth century sage Sri Ramana Maharshi about the Vedic path of Advaita, the oldest extant school of Indian Philosophy. Advaita means non-dualism and its teachings are aimed at experiencing non-dual Reality via relentless self-inquiry – incessantly asking “Who am I?”.
Intellectually I soon became convinced of the ultimate Truth of Sri Ramana’s non-dualistic teachings. Non-dualism even seemed quite consistent with my early Jewish acculturation with the fundamental prayer: “Hear O Israel the Lord our God, the Lord is ONE” ~ Deuteronomy 6:4; Mark 12:29
Yet, seemingly paradoxically, I displayed preponderantly devotional propensities of calling and crying to the Divine. And I identified with Shri Ramakrishna, as a bhakta – a devotional practitioner – more than with Sri Ramana Maharshi, who was an exemplar of the silent inner wisdom path – a jnani.
Until retirement, while maintaining my busy law practice I found only limited time to read and reflect on non-duality and other spiritual wisdom teachings, mostly on weekends. So I used to jokingly tell spiritual friends that I prayed and cried as a bhakta on weekdays but on weekends I became a “Seventh Day Advaitist”
On retirement from law practice in January 1992, I journeyed to India, intending to further explore the Advaita path of non-duality. After planned visits to see my Guruji, Shri Dhyanyogi Madhusudandas, in Ahmedabad and my daughter Jessica at Ammachi’s Kerala ashram, the India trip itinerary concluded with a spiritual sojourn in the Tamil Nadu town of Tiruvannamalai, near sacred Mount Arunachala, where Sri Ramana Maharshi had resided for most of his adult life. This would be an opportunity to me to become an every day – not just a seventh day – advaitist.
Pilgrimage to Tiruvannamalai
So, in February 1992, together with my daughter Jessica I traveled by train from Ammachi’s ashram in sultry Kerala to the Ramana ashram at the much more arid Tamil Nadu town of Tiruvannamalai. While I stayed at Ammachi’s ashram, Jessica had been so busy doing her assigned daily tasks (seva) that we had very few opportunities to visit together alone. So, I was hoping to spend ‘quality time’ with her and to have her as my Tiruvannamalai guide, since she had previously visited the Ramana ashram. But that didn’t happen.
Nonetheless, I had a wonderful stay in Tiruvannamalai with memorable experiences on and near Mount Arunachala. And at the Ramana ashram I largely resolved my confusion about the imagined conflict between non-dualism and devotion. Here’s what happened:
On our arrival at the Ramana ashram Jessica and I were assigned a pleasant cottage room with private toilet which, though quite basic, was much more comfortable than my small noisy cell at Ammachi’s ashram. Moreover, I immediately had much more vitality at the Ramana ashram than at the Kerala ashram, where I had experienced diminished energy.
But to my surprise, Jessica informed me that instead of being my guide and companion she wished to dedicate her stay in Tiruvannamalai to solitary spiritual practices. She told me that as a spiritual austerity she had decided to daily circumambulate barefooted sacred Mount Arunachala and its adjoining holy sites – an ancient practice known as giri pradakshina encouraged by Sri Ramana Maharshi and practiced for centuries by him and many other saints and pilgrims.
Ambivalently, I was pleased that Jessica was prioritizing such spiritual practices, but disappointed at not having anticipated ‘quality time’ with her. So every morning well before sunrise, while I still slept, Jessica left our cottage and each day I was on my own, except in evenings before we retired in our shared cottage.
Most days while Jessica was walking barefooted around Mount Arunachala I walked in sandals up the mountain – from the ashram to Virupaksha cave, a shrine place where Sri Ramana had lived for sixteen years. Though the cave was a public shrine, I was always there in solitude with no other visitors present. As I meditated there, I gratefully experienced and communed with Sri Ramana’s subtle peaceful presence.
One day I departed the cave in a dream-like ‘altered state of awareness’ and began slowly walking down the mountain with a stilled mind. Dressed in white I was so descending the narrow rocky path to the ashram, when – as if in a dream – I beheld coming up the path toward me three very elderly men, with long gray hair and long beards each wearing a white robe or dhoti. Each appeared as an archetypical ‘holy man’.
When we met on the mountain path, as if in a waking dream, each of the old men silently kneeled and kissed my sandaled feet. No word was uttered. After this silent ritual they continued walking up the Arunachala path and I continued descending to the ashram with a perfectly stilled mind.
Though that experience was unforgettable, I can’t specify its significance . However, I felt I had received inexpressible blessings from those holy men; that only in such a spiritually elevated environment could such a boon occur. But, presumably, from Sri Ramana’s non-dual perspective, attachment to any such outer illusionary experience impedes ultimate inner experience of Oneness with All.
Sri Ramana’s samadhi shrine
When not on Mount Arunachala, most of my time spent at the ashram was at the large samadhi shrine hall, where Sri Ramana is entombed. There I continued to often experience the subtle peaceful presence of Sri Ramana, though not as powerfully as at Virupaksha cave.
The samadhi shrine is a memorable place which, since Sri Ramana’s mahasamadhi in 1950, has continued to magnetically attract devotees from all over the world. Sometimes I meditated sitting there, sometimes I meditatively walked around the hall, and sometimes on the porch I read books about Sri Ramana which I obtained at the ashram office.
Reconciling Ron’s Devotion with Sri Ramana’s Non-duality
Another blessing of my stay at the Ramana ashram was that while there I largely resolved the seeming dichotomy between my deep devotional tendencies and non-dual self-identity. I learned that Ramana had taught that “supreme devotion and jnana are in nature one and the same”. And I realized that perception of paradox depends on an illusory ego-mind perspective; while from an elevated perspective ultimate devotion (Divine love, bhakti) and ultimate Self awareness (wisdom, jnana) are “one and the same” – like obverse sides of the same coin.
Though not permanently abiding in a state of elevated awareness, like Sri Ramana or Guruji, I had previously been blessed with unforgettable ‘peek’ experiences of Self-identification as pure Awareness and of seeing everyone and everything as Divine. And at the ashram I read a Sri Ramana biography that sparked the bhakti/jnana insight which helped me reconcile the seeming conflict between my distinct devotional tendencies and my irreversible acceptance of advaita non-duality philosophy.
As I read about Sri Ramana’s “enlightenment” experience I discovered that, contrary to popular belief, which usually associates Sri Ramana only with advaita wisdom, the great Sage also displayed and acknowledged the bhakti emotion of devotion.
At the time of his absorption in the Self, Sri Ramana was in his seventeenth year and living in the Indian city of Madurai. Thereafter he experienced dramatic daily life changes. With the emotion of devotion, Sri Ramana began to regularly visit the renowned Meenakshi temple in Madurai. As much later he recalled for his biographer:
“One of the new features related to the temple of
Meenakshi sundaresvrar. Formerly I would go there rarely with
friends, see the images, put on sacred ashes and sacred
vermillion on the forehead and return home without any
perceptible emotion. After the awakening into the new life, I
would go almost every evening to the temple. I would go alone and stand before Siva or Meenakshi or Nataraja or the sixty-three saints for long periods. I would feel waves of emotion
overcoming me. The former hold (Alambana) on my body had been given up by my spirit, since it ceased to cherish the idea I-am-the-body (Dehatma-buddhi). The spirit therefore longed to have a fresh hold and hence the frequent visits to the temple and the overflow of the soul in profuse tears. This was God’s (Isvara’s) play with the individual spirit. I would stand before Isvara, the Controller of the universe and the destinies of all, the omniscient and omnipresent, and occasionally pray for the descent of His grace upon me so that my devotion might increase and become perpetual like that of the sixty-three saints. Mostly I would not pray at all, but let, the deep within flow on and into the deep without. Tears would mark this overflow of the soul and not betoken any particular feeling of pleasure or pain.”
~ Self Realization, The Life and Teachings of Sri Ramana Maharshi, by B.V. Narasimha Swami pp. 23-24.1
Thus, even after his Self Realization, Sri Ramana had prayed for devotion. And his prayers were often accompanied by, and answered with, copious tears. Sri Ramana’s experience shows that highest knowledge is the same as the highest devotion; that jnana and Para bhakti are the same.
On reading Sri Ramana’s dramatic experience I was reminded that devotional tears are the ‘language of the heart’; that tears can express our ineffable joy in ephemerally becoming one with THAT, while also they may betoken our ceaseless longing to be merged forever as THAT.
As Mother Meera has observed:
“Even avatars have to desire to be in God in every moment. And when avatars die, they desire with all their being to be united with God. …..Look at Ramakrishna. How much he wept and prayed for the Divine Mother.”
~ Mother Meera to Andrew Harvey, “Hidden Journey”, Page 236
Thus, intense feelings of the heart, which are otherwise inexpressible, are communicated by tears; and, as we soulfully pray to the Beloved with love and longing, our tears may say what words can not say; and our Heart of Hearts may answer us with tears more eloquent than any other language.
When I visited Tiruvannamalai I was already aware that – like each snowflake – every human is absolutely unique; that thus each supposedly Self-realized spiritual teacher, seer, saint, guru, yogi, or even avatar uniquely manifests and expresses different aspects of our infinitely potential common Cosmic consciousness. While in Tiruvannamalai I was unforgettably reminded of the uniqueness of each supposedly enlightened teacher on meeting a respected local living saint, Yogi Ramsuratkumar.
People at the Ramana ashram urged me to visit this Yogi, saying that he was was an avadhuta, a mystic living simply beyond worldly social standards. I was told that he was giving morning darshans at his small house near the great Annamalaiyar temple in the center of town.
So one morning, instead of communing with Sri Ramana, I walked into town, bought fruit to offer as prasad [a divine gift] to Ramsuratkumar, and came to his house where already standing outside there was a line of devotees awaiting admittance, each also holding food or flowers to offer him. Especially noteworthy was a richly attired middle aged Indian woman, who was holding a large round silver tray laden with an elaborate array of beautiful fruits and flowers.
I took my place at the end of the line and waited with curiosity in the hot sun. Ultimately, when there were about twenty or more people standing in line, the door opened and Yogi Ramsuratkumar appeared with an attendant to greet each devotee, one by one. With most people he exchanged a few words, accepted their offering and sent them on. Only occasionally did he invite a devotee to enter his house for darshan.
Amazingly, when the woman with the silver tray proffered her elaborate offering, he not only rejected it but seemed to sternly chastise her in Telegu and peremptorily sent her away. (Whereupon I surmised that Ramsuratkumar had determined from her subtle field that the woman was an unworthy aspirant with defiled motives.)
When I reached the head of the line, the Yogi kindly accepted my modest offering and invited me to enter his house parlor with only a few others – an Indian family of mother and father with two young children and a young western woman. Each of us was invited to sit in the parlor on a plain folding chair facing the swami who was standing in front of us.
To my surprise, the house appeared to be very dusty and dirty, and the Yogi looked as if he hadn’t bathed or washed his clothes for a while. Notwithstanding his unkempt appearance and environment my subtle ‘radar’ detected this yogi’s inner purity and I began softly weeping. Later, I concluded that while an attitude of “cleanliness is next to Godliness” might be appropriate for most people, Ramsuratkumar demonstrated that in spirituality it is inner purity rather than outer appearance that is crucial.
After we were seated in his parlor, and offered tea, the yogi enquired of each guest our origins and reasons for visiting him. Thus, he asked me in English from whence and why I had come to India. With tears still seeping I explained that I had come as a spiritual pilgrim to honor my beloved Guruji in Gujurat; and that I was in Tiruvannamalai to honor Sri Ramana Maharshi.
Thereupon, while standing before me the Yogi raised his right hand in blessing pose and in English he intermittently and repeatedly decared “my Father blesses you”. While so blessing me with his raised right hand, the yogi held between the fingers of his left hand and puffed alternately on three lighted bidis (Indian hand-rolled cigarettes, like those sold and smoked by Nisargadatta Maharaj).
Though it didn’t surprise me to see a smoking saint, never before had I imagined a holy man smoking three cigarettes concurrently. So it was apparent – as I had been informed – that Ramsuratkumar was an avadhuta, who lived simply and unconventionally without concern for social standards. In all events, I was and remain ever grateful for his blessings.
Since my 1992 pilgrimage to Tiruvannamalai (and more than ever before as an octogenarian), I have remained unspeakably grateful for my continuing “gift of tears” as a supreme devotional blessing ultimately consistent with highest wisdom of non-duality Self-identity. (See e.g. https://sillysutras.com/crying-for-god-and-other-kundalini-kriyas-rons-memoirs/ ) And especially since darshan with Yogi Ramsuratkumar I have gratefully appreciated the infinite human manifestations of non-duality Reality as LOVE.