Subscribe to RSS

Posts Tagged ‘devotion’

My Life of “Prayer” – Ron’s Memoirs

“Our prayers should be for blessings in general,

for God knows best what is good for us.”

~ Socrates
“When we pray to God we must be seeking nothing — nothing.”

“We should seek not so much to pray, but to become prayer.”

~ Saint Francis of Assisi
“[Our] own will is all that answers prayer,
only it appears under the guise of different religious conceptions to each mind.
We may call it Buddha, Jesus, Krishna,
but it is only the Self, the ‘I’.”

~ Swami Vivekananda





Introduction.

After a midlife spiritual awakening at age forty three, prayer became essential to my spiritually conscious life process. So my spiritual memoirs appropriately include the following description and explanation of “prayer” in my life, both before and since the midlife awakening.

My history with “prayer”.

I don’t recall spontaneously praying or crying to God prior to midlife.  But I do remember feeling emotionally moved while singing collective prayers, and on hearing chanted cantorial prayers, at organized Jewish high holy day services. Even though I didn’t understand the words, I was especially affected by “Kol Nidre” (“All Vows”), an emotively powerful prayer with a hauntingly beautiful melody which is chanted and recited in ancient Aramaic, to begin Yom Kippur services.

Only after the midlife awakening did I synchronistically begin regularly praying with daily recitations of the “make me an instrument of Thy peace” prayer attributed to Saint Francis of Assisi – heartfelt recitations which have continued for over forty years.

Before the midlife awakening I hadn’t shed tears as an adult. But thereupon, I cried for twenty four hours, and soon realized with amazement that I was crying with intense longing for God. (See Beholding The Eternal Light Of Consciousness.)

Two years after the midlife awakening, I met my beloved Guruji, Shri Dhyanyogi Madhusudandas, and received shaktipat initiation into the path of kundalini yoga. Thereupon I was given a sacred “Rama” mantra and spiritual name “Rasik: one engrossed in devotion”. Afterwards, as Guruji presciently had foreseen, I became and have ever since remained “engrossed in devotion”, intensely yearning for the Divine, and often spontaneously calling and weeping for “Rama” with deep longing.

Also, in addition to the Saint Francis prayer, I began regularly reciting prayers and mantras recommended by Guruji, and soon became a “born-again Hindu”. Though some Hindu prayers were directed to mythological Hindu deities – including the legendary monkey-god Hanuman – in calling, crying or praying to the Divine, I consistently conceived of “God” as formless and invisible. Ultimately, on my acceptance of Advaita non-duality philosophy, “God” as ultimate Reality became (and remains} for me an inconceivable Mystery.

Especially during my extended post-retirement reclusive period, I daily prayed for particular people, envisioning them as enveloped by divine light, while silently praying for everyone everywhere. Sometimes I prayed for specific outcomes, like healing or wellbeing. But gradually I ceased praying for specific outcomes, while continuing to pray for all Life everywhere.

Now, although all specific loving prayers are beneficial, I instinctively pray with faith for best outcomes, without specifying desired results. Especially since miraculously surviving and recovering from a June, 2014 near-death taxicab rundown, I have gratefully given my ‘irrevocable power of attorney’ to The Lone Arranger to determine appropriate outcomes for all Life everywhere.

What is “prayer”?

On first meeting Guruji I simply thought of prayer as ‘talking to God’, and meditation as listening. So I didn’t then even consider calling and crying for God or reciting mantras as “prayers”. But since then my view of “prayer” gradually widened to include those and many other behaviors not previously regarded as “prayer”. Thus my concept of prayer now includes all heartfelt longings for eternal communion with the Divine. And I accept Mahatma Gandhi’s statement that “prayer is nothing else but an intense longing of the heart”. Also, I believe it possible for us to prayerfully open our hearts to all Life, without excluding anyone or anything, even vile enemies. (See e.g. https://sillysutras.com/how-st-francis-of-assisi-inspires-pope-francis/)

How shall we pray?

Prayer is universal – a concept recognized worldwide by all cultures and people. But it is understood and practiced in different ways at different times.

In perceived dire sudden emergencies or threats most humans spontaneously pray for help, even if they haven’t previously prayed and their instinct to pray is subliminal. Thus, once before becoming a “born-again Hindu”, I suddenly began calling and crying out to God as “Rama, Rama, Rama”, upon fearfully being lost in a jungle-like Hawaiian nature preserve. And I remember instinctively exclaiming “Jesus” when twice almost run down by crazy car drivers, though I’d never before prayed to Jesus.

All humans share a common instinct to return to our Divine Source. But, as unique beings with uniquely conditioned karmic perspectives and limitations, we each experience different evolutionary challenges and different theoretical spiritual paths. So, as we evolve toward realization of our common spiritual Source and Self identity, different practices and behaviors are most appropriate for each of us – including whether, when or how we pray. (See e.g. https://sillysutras.com/different-person-different-path/ ) In my experience, our inner insights and instincts best help us determine our unique evolutionary paths.

Thus, though I began this lifetime only praying rarely in organized religious programs, after years of evolutionary process I now instinctively pray constantly and spontaneously, with an unprecedented and all encompassing concept of “prayer”.

I am unqualified to tell others how, when or whether to pray. But it is my aspiration that SillySutras readers may find guidance about prayer and other spiritual practices from these memoirs and cited spiritual quotations. So I will hereafter share my opinions and observations about prayer in our lives.

Observations and quotations about “prayer”.

Praying is instinctive. Throughout recorded human history prayers have been offered by countless saints and sages, and by ordinary people of every religious denomination. Even Buddhists who don’t believe in a Creator God recite many mantras and pray a lot. 

Different people have differing ideas about meanings and methods of “prayer”. Most often prayer involves asking for divine help or expressing gratitude to God or other higher power. But “prayer” can be broadly considered as all spontaneous, heartfelt, or worshipful longing for or communion with Universal Intelligence, Nature, or Divinity.   And all such selfless loving prayer may be magically powerful.  For example I’ve become gratefully convinced that heartfelt prayers of others helped my miraculous survival and healing from a 2014 near-death taxi rundown. And all our compassionate prayers are often answered. Mahatma Gandhi has said that prayer “is the most potent instrument of action”; that “with the Grace of God everything can be achieved.”

“Everything we think, do or say changes this world in some way”. So we are all co-creating our earthly mental reality. As Universal Spirit, we are ONE, and we ‘contagiously’ influence one another, positively or negatively. Every thought affects our collective consciousness. We have infinite potentiality to lovingly and prayerfully bless this world. But our fearful and worrisome thoughts and behaviors are tantamount to negative prayers, which can unknowingly afflict the world.  So mental mindfulness helps us avert such worrisome thoughts.

Beyond historically helpful traditional prayer customs and practices, even Western scientific double-blind “placebo effect” studies, now support efficacy of prayer.  A 2006 Washington Post article even asserted that “prayer is the most common complement to mainstream medicine, far outpacing acupuncture, herbs, vitamins and other alternative remedies.”

The stiller and more focused our minds, the more opened our hearts, and the deeper our harmony with Nature, the more impactful are our prayers. And, whether or not we intentionally “pray”, our focused awareness of conditioned mental propensities can be key to fulfilling our deepest evolutionary aspirations.

It is best to be givers, not getters. For it is in giving that we receive. So, it’s preferable to pray selflessly for peace and welfare of all others, rather than for our perceived self-interests; to ‘pray for God to do through us – not for us’.

“When we pray to God we must be seeking nothing — nothing.”
~ Saint Francis of Assisi to his Order of Friars Minor


And it’s best to leave to Supreme Authority details of how to accomplish all our prayerful wishes, rather than to specify them.

“Our prayers should be for blessings in general,
for God knows best what is good for us.”

~ Socrates


As we evolve beyond our illusionary perceptual/conceptual separation of each other, and all our other mistaken beliefs which theoretically divide ONE Reality, those illusions gradually melt into mystery. And increasingly we realize that we are THAT eternal Self to which we which we pray, and to which we intensely aspire to return. We see that

“[Our] own will is all that answers prayer,
only it appears under the guise of different religious conceptions to each mind.
We may call it Buddha, Jesus, Krishna,
but it is only the Self, the ‘I’.”

~ Swami Vivekananda – Jnana Yoga


Becoming “prayer”.

There are now, and always have been, rare Avatars, Saints and Buddha-like beings who are completely devoted to blessing all Life, without exception or exclusion. Hence, it is possible to live life as continual prayer, not just with continual prayer. So it can be evolutionarily feasible that ultimately

“We should seek not so much to pray, but to become prayer.”
~ Saint Francis of Assisi to his Order of Friars Minor


Realization of humanity’s shared evolutionary aspiration.

Realization of such a perpetually prayerful saintly state is humanity’s deepest aspiration. Knowingly or unknowingly, consciously or subconsciously, no matter who or where we are, no matter our age, gender or culture, all humans share a universal and irresistible instinct and desire to return to a soul-remembered original state of Divine Love, Peace and Oneness – a transcendent state beyond words or thoughts, so marvelous that its subliminal memory magnetically attracts every sentient being to merge and be At-One with THAT.

Self Realization of THAT to which we pray, and for which we deeply aspire, is our ultimate destiny.

Conclusion.

May these writings on “prayer” help advance us toward realization of that ultimate destiny.

And so may it be!

Ron Rattner

Discovering and Honoring Devotional “Holy Fools” ~ Ron’s Memoirs

“For the wisdom of this world is foolishness in God’s sight.”
~ 1 Corinthians 3:19
“Love is the highest, the grandest, the most inspiring, the most sublime principle in creation.”
~ Paramahansa Yogananda – Journey To Self-Realization
“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.”

~ Buddha
“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.”

~ Rumi
“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

 



Introduction

In prior memoir chapters I have recounted my midlife transformation from Secular Hebrew social justice litigation lawyer to “Born-again Hindu”, and then to “Uncertain Undo”, devotional and emotional lover of God. [See e.g. Crying For God and other ‘Kundalini Kriyas’]

In this chapter I will explain how, as a newly transformed ‘lover of God’, I came to appreciate rare ascetic and eccentric lovers of God, who’ve often been regarded as God intoxicated “heretics” or “holy fools”.

To help you understand why I have honored spiritual “heretics” and “holy fools” as lovers of God, I will first summarize my devotional history.

Ron’s Devotional history summary

Until my profound midlife spiritual awakening to Self identity as Awareness, I hadn’t shed tears as an adult. But thereupon, at age forty three I cried for twenty four hours. Then, after the Awakening experience, I initially wondered why I was crying so much. But I soon realized with amazement that I was crying with intense longing for God. (See Beholding The Eternal Light Of Consciousness.) 

Thereafter, I became and remained an extremely devotional, and inwardly unconventional, 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 various other devotional and mystical spiritual traditions, such as the Sufi Supreme LOVE tradition of Rumi and Hafiz, and the Orthodox/Catholic “gift of tears” tradition of St. Isaac of Ninevah, St. Ignatius of Loyola and St. Francis of Assisi.

I came to realize that my profuse crying spells – which Guruji called kriyas – were purifying my body and nervous system, and permitting ‘peek experiences’ advancing spiritual evolution.  For example, in addition to crying, I began experiencing previously unprecedented and protracted laughing spells, and numerous other spontaneous and unpremeditated actions, sensations, and feelings – like indescribable peace, joy and ecstasy.

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, though with advanced age singing and dancing have been curtailed.

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


St. Isaac of Ninevah, explained that as signs of Grace, “unspeakable joy arises in the soul”, and that:

“The fruits of the inner man begin only with the shedding of tears. When you reach the place of tears, then know that your spirit has come out from the prison of this world and has set its foot upon the path that leads towards the new age.” 

~ Isaac of Nineveh, 7th C. Orthodox Saint and Persian Mystic


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 esoteric importance.

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 exemplars 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 poetry, I learned that Persian culture has long encompassed all aspects of love, culminating with mystical Divine LOVE as the ultimate goal in life. 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 especially 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 unknown lovers of God – who sometimes were so immersed in Divine Love as to be out of touch with the outside world. Western Christianity, Eastern Christianity, and other Eastern mystical religious and spiritual paths have all recognized God intoxicated ‘holy fools’ with extraordinarily unconventional behaviors inconsistent with social norms.

Famous Devotional “Heretic” Prophets

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 and thirst for worldly power and gains; forgivingly endured crucifixion, mockery and humiliation from ignorant crowds; and even audaciously proclaimed the ultimate non-duality ‘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 saw him as an outspoken social justice reformer, and Truth telling political and religious nonconformist. And I intuitively honored him as a wise man, like prophets of other great religions, but not as God’s “only Son”.

I always thought 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 proclaimed “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 perennially, in historically dark and threatening eras of rampant world materialism, decadence, and violence, there propitiously have appeared renowned wise beings – like Jesus – to prophetically guide Humankind to societal and spiritual renaissance. And that as religious nonconformists and social dissidents these famous reformers often were considered and punished as “heretics” by contemporary worldly authorities.

‘Discovering’ Saint Francis of Assisi and Sri Ramakrishna as heretic “holy fools”.

Most famous Christian imitator of Jesus was Saint Francis of Assisi who in midlife – as an eccentric apostle of Love – renounced and relinquished all his worldly possessions and privileges as son of a wealthy merchant, to live as a hermit 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.


st-francis-of-assisi

St. Francis of Assisi




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)


Ramakrishna Paramahamsa

Ramakrishna Paramahamsa



After my midlife spiritual awakening, I felt increasing egalitarian affinity and harmony with people living unconventionally from inside out, rather than worldly outer directed and conventional people.

And in learning about many famous saints and mystics, somehow I clearly 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 unconventionally in utter simplicity. Both were remarkably unconventional and seemingly erratic “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 inner wisdom imparted conversationally and recorded by others.

Both historically helped to religiously reform the world 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 Persian 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 world we see

Only after first ‘discovering’ famous God intoxicated “Holy Fools”, did I later learn about the countless unknown others who bless this world as LOVE. And gradually I have realized that the eccentric but loving behaviors of all “holy fools” can help reveal that societal sanity requires radical reform of orthodox worldly rules and beliefs.

Moreover, I have realized that Divine LOVE, which they embody and emanate, inevitably advances human spiritual evolution –

That as we open our hearts, we ultimately remember we are ONE spirit eternally encompassing all life as LOVE;

That we are the unseen Source of the world we see!

Invocation – Love for all, Hatred for none!

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 shall it be!

The Emotion Of Devotion – Crying For God

“There is no liquid like a tear from a lover’s eye.”
~ Rumi
“When the tears course down my cheeks,
they are a proof of the beauty and grace of my beloved.”
~ Rumi
“There is a sacredness in tears.
They are not the mark of weakness, but of the Power.
They speak more eloquently than ten thousand tongues.
They are messengers of overwhelming grief and unspeakable love.”
~ Rumi
“Do you want deliverance from the bonds of the world?
Then weeping profusely, you will have to cry out from the bottom of your heart:
Deliver me, Great Mother of the World, deliver me!….
When by the flood of your tears the inner and outer have fused into one, you will find her whom you sought with such anguish, nearer than the nearest, the very breath of life, the very core of every heart….”
~ Anandamayi Ma
Tears are the solution
for dissolution
of other into Mother –
Mother of All,
Mother of Mystery.
~ Ron Rattner, Sutra Sayings


Sri Anandamayi Ma ~ April 30, 1896 – Aug 27,1982

 

Ron’s Introduction.

I cried for twenty four hours upon my profound mid-life Self identity realization. It was first time in my entire adult life that I remember crying. But ever since that unforgettably transformational event, I have often shed profuse tears.

While wondering why I was crying so much, I soon realized that with intense longing I was crying for God. (See Beholding The Eternal Light Of Consciousness.)

Then after meeting my beloved Guruji, Shri Dhyanyogi Madhusudandas, I gradually learned that I had been immensely blessed with a pronounced predisposition for the spiritual path of Divine devotion – the path of Love. And that my continual longing and crying for God was an extraordinary blessing recognized in all enduring devotional paths; known in Hinduism as Bhakti, and in Christianity as the “gift of tears”.



Though never a frequent flyer, for many years I became – and remain – a frequent crier. Tears have helped purify my body and nervous system permitting ‘peek experiences’ of higher states of consciousness. And I have regularly experienced numerous other spontaneous and unpremeditated actions, feelings and sensations which have helped advance my spiritual evolution.

For example, when not crying I often had what I now call ‘alternative LSD experiences’ of spontaneous – and sometimes ecstatic – Laughing, Singing, and Dancing. Though with advanced age singing and dancing have been curtailed, I still often privately experience spontaneous outbursts of laughing, crying, and calling to God.

Because crying spells and other spontaneous devotional behaviors have happened so often for over forty years, they are mentioned many times in my Memoirs; for example, in an introductory chapter about crying for god and in chapters about déjà vu experiences during pilgrimages to India and Assisi.

May the following succinct teachings and quotations from spiritual texts and masters help all of us of understand the importance of longing for God with the emotion of devotion and “gift of tears”.

And may these writings also help remind, encourage and inspire us to open our hearts with deep respect, empathy and compassion for all people and all Life everywhere – as Divinity manifest.


Quotations on Crying For God.


“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 (Lord Krishna to His disciple Uddhave)

“The fruits of the inner man begin only with the shedding of tears. When you reach the place of tears, then know that your spirit has come out from the prison of this world and has set its foot upon the path that leads towards the new age.”
~ Isaac of Nineveh, 7th C. Orthodox Saint and Persian Mystic

“There comes a holy and transparent time
when every touch of beauty 
opens the heart to tears.
This is the time the Beloved of heaven 
is brought tenderly on earth.
This is the time of the opening of the Rose.”
~ Rumi

“Jesus wept.”
~ John 11:35

“The soul would have no rainbow if the eye had no tears.”
~ Native American proverb

What soap is for the body, tears are for the soul.
~Jewish Proverb

“There is a palace that opens only to tears.”
~ Zohar (source of Kabbalah)

“They that sow in tears shall reap in joy.”
~ Psalms 126:5

“Weeping may endure for the night,
but joy cometh in the morning”
~ Psalms 30:5

“Man is like an onion.
When you peel away the layers,
all that is left is tears.”
~ Rabbi Nachman of Bratslav, Hasidic master

Q. “Under what conditions does one see God?”
A. “Cry to the Lord with an intensely yearning heart and you will certainly see Him. People shed a whole jug of tears for wife and children. They swim in tears for money. But who weeps for God? Cry to Him with a real cry.”
~ Sri Ramakrishna Paramahansa

“When the child refuses to be comforted by anything except the mother’s presence, she comes. If you want to know God, you must be like the naughty baby who cries till the mother comes.”
~ Paramahansa Yogananda

“Crying to God for five minutes is equal to one hour of meditation.”
“The state that we attain by calling and crying to God is equal to the bliss that the yogi experiences in samadhi.”
~ Mata Amritanandamayi  (Ammachi)

“As a [thirsty] stag longs for flowing streams,
so longs my soul for thee, O God.
My soul thirsts for God,
for the living God.
When shall I come and behold
the face of God?
My tears have been my food
day and night.
~ Psalm 42.1-3

“You know, if 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.”
~ Sri Ramakrishna (to Sivananda)

“When, hearing the name of Hari or Rama once,
you shed tears and your hair stands on end,
then you may know for certain that you do not
have to perform such devotions as the sandhya any more.
Then only will you have a right to renounce rituals;
or rather, rituals will drop away of themselves.”
~ Sri Ramakrishna

‘Where does the strength of an aspirant lie? It is in his tears. As a mother gives her consent to fulfill the desire of her importunately weeping child, so God vouchsafes to His weeping son whatever he is crying for”
~ Sri Ramakrishna

“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.”
~ Sri Ramakrishna

“The waves belong to the Ganges, not the Ganges to the waves. A man cannot realize God unless he gets rid of all such egotistic ideas as ‘I am such an important man’ or ‘I am so and so’. Level the mound of ‘I’ to the ground by dissolving it with tears of devotion.”
~ Sri Ramakrishna

“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

 

Discovering Shri Ramana Maharshi’s Non-dual Devotion ~ Ron’s Memoirs

“Investigation into the Self is nothing other than devotion.”
~ Shri 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.”
~ Shri 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

Sri Ramana Maharshi

Sri Ramana Maharshi




Discovering Non-dualism

During my early days as a “born-again Hindu”, I discovered wisdom teachings of legendary twentieth century sage Shri 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 Shri 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 Ramana Maharshi, who was an exemplar of the wisdom path – a jnani. (* see footnote)

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 Shri 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. That didn’t happen.

But 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 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.

Virupaksha cave

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 Shri 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 Shri 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 unforgettable, I don’t know the significance of that experience. But I felt I had received inexpressible blessings from those holy men; that only in such a spiritually elevated environment could such a boon occur. However, presumably, from Shri Ramana’s non-dual perspective, attachment to any such outer illusionary experience impedes ultimate inner experience of Oneness with All.

Shri Ramana’s samadhi shrine

When not on Arunachala, most of my time spent at the ashram was at the large samadhi shrine hall, where Shri Ramana is entombed. There I continued to often experience the subtle peaceful presence of Shri Ramana, though not as powerfully as at Virupaksha cave.

It is a memorable place which, since 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 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 perspective; that from an elevated perspective ultimate devotion (Divine love, bhakti) and ultimate Self awareness (wisdom, jnana) are obverse sides of the same coin.

Though not permanently abiding in a state of elevated awareness, like 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 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 Ramana’s “enlightenment” experience I discovered that, contrary to popular belief, which usually associates Ramana only with advaita wisdom, the great Sage also displayed and acknowledged bhakti emotion of devotion.

At the time of his absorption in the Self, 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, 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 Realization, Sri Ramana had prayed for devotion. And his prayers were often accompanied by, and answered with, copious tears. Ramana’s experience shows that highest knowledge is the same as the highest devotion; that jnana and Para bhakti are the same.

On reading 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.


Yogi Ramsuratkumar

Yogi Ramsuratkumar


Yogi Ramsuratkumar

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 common Cosmic consciousness. While in Tiruvannamalai I was unforgettably reminded of the uniqueness of each supposedly enlightened teacher on meeting a reputed local living saint, Yogi Ramsuratkumar.

People at the ashram urged me to visit him, saying that this Yogi 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 Shri Ramana, I walked into town, bought fruit to offer as prasad [a divine gift] to Ramsuratkumar, and came to his house where already there was a line of devotees standing outside 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 Shri Ramana Maharshi.

Thereupon, while standing before me the Yogi raised his right hand in blessing pose and in English said “my Father blesses you”, an utterance he intermittently thereafter repeated. While 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.

Conclusion

Since my pilgrimage to Tiruvannamalai more than ever before have I been grateful for my “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 since darshan with Yogi Ramsuratkumar more than ever before have I gratefully appreciated the infinite potentiality of non-duality Reality.


Footnote

* The seeming dichotomy between my deep devotional tendencies and non-dual self-identity remains today: Often I still spontaneously call and cry to the Divine, yet always remembering “I am THAT” to which I call and cry; that, as Swami Vivekananda eloquently observed –
“…this separation between man and man, between nation and nation, between earth and moon, between moon and sun . . does not exist, it is not real” ; and that “Your own will is all that answers prayer, only it appears under the guise of different religious conceptions to each mind. We may call it Buddha, Jesus, Krishna, but it is only the Self, the ‘I’.”