Indian Culture - Short Stories

Some people brought a young man to Maharshi Patanjali and said – “Despite the best efforts from our side, we are not able to teach this man the importance of yoga sadhana in human life. Kindly help us in this regard”. The Maharshi asked the young man to stay back in his Ashram for a few days.

Several days passed. The people who had brought that man to the Ashram came to meet him there. It was indeed a pleasant surprise for them to see him completely transformed. That man, who was addicted to intoxicating drugs and sensual pleasures a few days back, was now living a life of austerity and self control. He was engrossed in deep meditation beneath a huge tree when they reached the Ashram.

“How did this magical change occur?” – They couldn’t help asking Maharshi Patanjali. The latter humbly replied that there was nothing amazing in this. It was due to healing and soothing influence of the spiritually suffused vibrations of this Ashram, where every inmate is devoted sadhaka; this acts as an attitudinal therapy. Those people were well aware that the environment also plays an important role in the progress of sadhana but they could not follow what the Maharshi meant by attitudinal therapy. Maharshi further explained – “An eye-specialist cures the problems of eyesight but treatment of the mental-sight, the outlook towards the self and the world…, is the job of a rishi. Because of the deep insight awakened by long-term sadhana, a rishi can view the hidden tendencies and nature of a person and diagnose the ailments of his mental and emotional selves. Using their spiritual powers, rishis can heal such ailments and infirmities of the inner selves of a person. The treatment and righteous orientation of one’s mentality is achieved not merely by preaching and teaching but by the impact of the rishi-level sadhana”.

The publication of Sri Aurbindo’s renowned work “The Foundations of Indian Culture” had sparked a new wave of interest in the multiple aspects of Indian Culture. His disciples and other residents of his Ashram also used to have prolonged discussions on the elements of this great legacy of the Vedic Age.

Once a disciple raised query as to why the Indian Culture is also referred as the “Divine Culture” while the cultures of all the other nations are known after their names only. He put this question to Nalinda, who was the senior most sadhaka in the Ashram and was considered very close to the master. Nalinda could not find a satisfactory answer to the query and said that he would approach Sri Aurobindo himself for a reply. One day, while discussing some related topic, Nalinda put the same query before Sir Aurobindo. The latter replied – “The principal objective of the Indian Culture is the awakening and expression of Divinity in human life. The Vedic Rishis, the founders of the Indian Culture, had developed the grand structure of this culture around this very central search. Because of the incorporation of divine values and elements in its genesis and expansion, the Indian Culture is also synonymous with Divine Culture”.

The Bhagwad Gita quotes – ‘Nahi Jnanena Sadrasam Pavitramiha Vidyate’. Meaning, nothing is purer than knowledge in this world. True knowledge generates pure thoughts, which enable righteous development of character, awakening of good tendencies and sentiments and refinement of the inner inspired talks, deep thinking and contemplation over the thoughts and works of great sages, seers, and saints is the surest way of acquisition of this knowledge.

Dr. Sarvapalli Radhakrishnan, the former President of India, was a scholar of global repute. Once when he was visiting some of the developed western countries on an assignment of invited lecture series, a high ranking dignitary of a host institution wanted to have his views on the scientific and technological progress of that country.

With due regards and modesty, Dr. Radhakrishnan responded: “The scientific and technological development of your country is indeed remarkable. It has enabled man to fly in the skies like the birds and float in the seas like the fishes. However, due to lack of corresponding soul-growth, it has not been able to teach its people to live like cultured human beings on the earth….”

A rich man was extremely miser. He had instructed even the ladies of his house never to give alms to the beggars. One day a crippled beggar came to the house. The newly – wed daughter-in-law of the house was from a noble family. She told the beggar that the house had nothing to give him. The beggar asked, “Then what do you people eat?” Came the reply, “We eat the left overs and stale foods, and when even these will be consumed, we too will start begging like you.”

The master of the house upstairs was overhearing this dialogue. He was greatly annoyed. The daughter-in-law explained, “Whatever we have earned as a result of good deeds in our previous births, we are reaping and consuming only that. We in this life are adding nothing to that asset, devoid as we are completely of the qualities of charity and munificence. Naturally when the previously acquired wealth of ‘punya’ is exhausted, we too will be left destitute. The rich man highly appreciated the wisdom of the young damsel and thence onwards started devoting his time and money towards the general weal.

Swami Vivekanand was taking a stroll along the banks of the Ganga near Vellur Matha one evening. Sister Nivedita, Sharatchandra Chakravarti and a few others were also accompanying him. While discussing about the Divine (Indian) Culture. Swamiji said, “The Divine Culture represents a harmonious blend of sadhana (purity and strength of character) and samvedana (loving kindness and compassion). Lack of either would strike at the very roots of the structure and aim of our culture. Sadhana without samvedana leads to arrogance. And, samvedana sans sadhana proves to be nothing more than sentimental effervescence. A balanced cultivation of both generates what is essential for the expression of divinity in humanity.

Maharshi Kanad, the founder of the Vaishashik School of Indian Philosophy was a renowned thinker and teacher of his times. He got the name ‘Kanad’ because of the ascetic practice of eating only the kanas (grains) of food. He used to collect the small quantities of food grains left scattered in the fields after the farmers had reaped the ripe crop. This was the source of nourishment for him for the entire season. When the King of the land heard about this severe austerity of Maharshi’s life, he sent substantial gifts of wealth and food for the latter. Maharshi Kanad warmly welcomed the bearers of the gifts but politely refused to accept the royal gifts. He said – “I am very happy with my present mode of living. I do not need anything more. You may kindly distribute all these gifts among the needy”. The King vainly tried twice again to arrange for some material help for this great seer-sage. Finally he himself went to the Maharshi with abundant material wealth and provisions and requested him to accept at least a part of the bounty. Kanad then explained to him with due respect – “I am an Acharya, the sole motive of whose life is the acquiring and sharing of knowledge. I need abundance of sadhana (devout endeavor towards spiritual enlightenment) rather than abundance of fulfil my duties and achieve the goal of my life. So please do not bring any wealth or other materialistic bounties to me. Give it to those who really need it”.

The King returned, himself enriched with wisdom. He had now comprehended the true meaning of the word “Acharya” and understood that the glory of this title lies in sadhana and not in the accumulation of sadhanas.

(from Akhand Jyoti magazine, Jan-Feb 2007)

Advantages of Exercise

1.                  Muscles are strengthened;

2.                  Slow down of heart beat. Exercise does hastens heart beat in the beginning but if continued regularly it slows down heart beat;

3.                  Slowing down of beat. Again it acts similarly like heart beat hastening in the beginning and slowing down if continued regularly as time progresses;

4.                  Strengthening of the bones. Some people have misplaced belief that if calcium is consumed in good quantities bones become strong. Consumed, but it will enter the bones only when your exercise;

5.                  Exercise is indeed a wonderful thing. If your blood pressure is high it will come down and if low it will rise.

6.                  There is two types of fat in the body: good fat which is called ’high density lipoprotein’ and bad fat called ‘low density lipoprotein’. Exercise does increase good fat and reduces bad fat. According to Feneth Footer, the best way to increase good fat ( hdl cholesterol) is through exercise;

7.                  Body is like a motor car. A Maruti car uses less petrol than an Ambassador car. This is because there is difference in the engines of these cars. Similarly engines of our body work differently. When basic (‘bejal’) metabolic rate is high it uses more energy and vice versa. This metabolic rate remains high during and up to one hour after exercise;

8.                  Exercise introduces substances called ‘endorfin’ in the head which reduce pain and make the person feel good.

9.                  During exercise blood circulation also speeds up and if any of limbs are not getting proper blood supply, start getting blood through newly formed veins called ‘collateral veins’;

10.                Exercise enhances constructive energy. In a study conducted on students, they were divided into two groups. One group was made to exercise regularly and the other did not. When psychological tests were performed after a certain span of time those that were exercising were found to be more constructive than those who did not

11.                Ageing is deferred by exercise. Exercise induces a substance called D.H.E.A.” which help I prolonging youth.

12.                Exercise reduces blood clotting by reducing its solidity. Blood becomes more fluid thereby increasing its ability to carry more oxygen;

13.                Exercise enables lesser solidification of the platelets (important aspect of blood);

14.                A study conducted in Fiji has shown that village folks who eat more than city folks still manage to remain slim. Because they have to physically exert more than the city dwellers. Therefore exercise, together with control on diet, should also be a part of the routine to reduce obesity. However if you walk a lot during the day and perform the other exercises, You will still be less obese even if you might be eating heartily. The America Heart Association has opined that a healthy person should walk 8 Km daily. For diabetics this could be misnomer, because when after reading this some diabetics started 8 Km  walk from day one, their blood sugar increased instead  of decreasing. Actually exercise should be increased slowly in a staggered manner. On the first day walk slowly for only one km, then increase it by half a km every week. As the distance is increased briskness should also be increased suitably. Because when breathing speeds up and if the briskness remains for 20 minutes only then the exercise becomes beneficial. Exercise increase blood circulation while at the same time reducing weight. You can take food of the dame amount of calories or you can change it suitably, which is called ‘food exchange’. However, exercise should not be changed likewise but should only be increased slowly. It is best to keep performing the same exercised which you have found beneficial every day. Change in exercises does not help in maintaining good health, spec8ially in diabetes. Regular exercises do not induce tiredness but becomes more energetic. Exercise is that magic wand which can prove all its promises right.

You look after better if you exercise because the body weight decreases and ‘endorphin’ secreted in the brain making you feel good. While exercising sugar remains in control and keeps on the good work for hours thereafter.

Who should not perform rigorous exercises?

1.                  Those whose retina has started deteriorating.

2.                  Those whose blood circulation in the feet has slowed down.

3.                  Those whose metabolic system has been disturbed resulting in difficulty in control of blood pressure.

4.                  Those with heart disease who should not perform exercises involving weight lifting.

Life beyond physical eath

Life is central. Considering “Death”- the cessation of function of physical body, as the end of life is great delusion. The soul (Atma), which is beholder of bio-energy in physical body, is ageless, timeless and indestructible. The fear of “Death” ensues from the misconception that with the end of physical existence, the individual loses its identity in totality. A firm conviction in the continuity of life in future absolves man from the fear of “Death”.

Man is afraid of many things. But the fear of death is supreme, the very thought of which makes him shiver. The reason for this unusual reaction is the ignorance about the environment of life beyond the physical death. In this book and attempt has been made to remove these misconceptions and enlighten man about the facts he is curious to know about the unknown future.

The task if educating one about the other world is, however, not easy, since the subject pertains to a para-normal phenomena and is, therefore, much beyond the reach of physical sciences. Sir Oliver Lodge –a well known authority on the subject too admits that it is not always possible to explain the laws of metaphysics in physical terms.

For readers, who consider the physical bodily senses as the exclusive means for finding the ultimate truth, the matter represented here may appear to be a utopian conceptual exercise. Others, who believe in the words of achieved saints and having paranormal vision, would find in it authentic material, which the writer has acquired and summarized.

Wheat is Death?

Life is like an eternal stream. Each of us has been living since time immemorial and would continue to do so for millions of years in future. Ignorance of facts makes us believe that life begins in the womb of mother during pregnancy and ends with cessation of functions of heart and brain. It is a myopic point of view- a misleading concept.

Modern medical science would make us believe that soul has no independent existence of its own, that the body itself is the totality of a living entity and the being is lost forever on death of the body, But Alas! Physical science themselves are even today in infancy. Take for instance the subject of velocity of electricity. So for, over three dozen theories have been advances in this context each contradicting the earlier ones. No doubt man has learnt to make use of electrical current, but he is still uncertain about its mode of propagation. To the material world the ever-changing theories of physical sciences may not matter much but it would be unfortunate for mankind to apply the same norms to research in spirituality. Whereas scientists consider body itself as the total existence of a living being, a research scholar of spirituality puts forward evidences of paranormal activities of the departed, defying explanation by material sciences. Then there are authenticated versions of small innocent children, who have identified places and people of their past lives proving beyond doubt that a being goes through cycles of birth and death again and again. Sucking mile from mother’s breast immediately after birth, itself indicates the presence in the infant of a memory from previous life. Extraordinary talents of many young children too are indicative of knowledge acquired in an earlier existence.

Soul (not mind which is recognized as soul in the west) and body are not one and the same entity. Just as one is required to change clothes according to the requirements of occasion, the soul too changes bodies. As it is not possible to wear the same clothes throughout one’s life, the soul with its infinite continuity in time, cannot dwell in the same body. That is why it seeks to find a new body again and again. Though, generally, one discards the old worn and torn clothes only, at times it becomes necessary to do so prematurely, when they are accidentally damages, torn or have become unusable on account of some other reason. Likewise, though the soul continues to live in the body till. the later becomes infirm due to old age or diseases, it may also leave it at a younger age in a contingency.

The Moments of death

How does one die?  In this context India Yogis (Saints) having paranormal perception hold the view, that for a short duration preceding death, man experiences a great deal of restlessness, pain and writhing. There are a few reasons for this phenomena. The event of death necessitates total withdrawal of the current of bio-energy (Pran) from all over the body, which before death, is accumulated at that particular part of the body, from where the soul is about to make its exit (discussed later), whereas, because of prevailing disposition of biological functions, this current tends to flow back to respective neurons. The impact of this struggle creates the agony or the spasm at the moment of death. The other reason for the misery preceding the moment of death are diseases, shock or other physiological factors rendering the body unqualified for retention of soul. Whether or not the dying person is able to express, the being does suffer for a few moments before death. However, soon thereafter, the person falls into a kind of coma and the soul departs in this state of senselessness. When death becomes imminent, all external functional powers of man become introverted and then cumulatively escape along with the soul through any exit in the physical body (Sthul Sharir). The Yogis of the West are of the view that the soul (Sukshma & Karan Sharir) of the being comes out of the body as a violet shadow, whereas the India spiritualists see it as a brilliant white aura akin to luminescence of a burning lamp escaping at the moment of death. Because of cumulative withdrawal, all forgotten memories of life lying buried and dormant in the finer cells of brain are stimulated and revived. This phenomena proves the extraordinary capability of human mind, when the dying person relives all experiences of life in a short moment like a playback of a cine-film, whereas while living it is impossible to remember even fifty percent of life’s events in a long time, Each activity of a person, whether mental, verbal or physical, leaves an imprint on the soul, The sum and substance of these events, deeds accompanies the soul as its Samskars (impressions) at the time of its departure from the physical body. In this process, it is said, one feels unimaginable pain-like that inflicted by a thousand scorpion bites. While looking at the activities of bygone human existence the soul feels extremely miserable-like a devoted father who beheads his own son by mistake and looks at his body writhing in pain. It is because the soul feels extremely repentant for not having utilized life’s precious moments fruitfully.

As mentioned earlier, the body becomes insensitive to al feelings of pain and disease much before death when the energy of sense-perception becomes introverted. This all sufferings of body end before death. The bond between the body and soul with diseases, shock or old age begins to loosen. The fruit drops to the ground when it is ripen and its stem is unable to bear its weight. In the same manner, an individual dies when the body and its functional capabilities loosen their grip on the soul. The soul. The Soul generally departs from the apertures in the upper part of the body, principally from the mouth, eyes, ears or nostrils. Sinners have been found losing their souls through the anus or organs of sex. The soul of Yogi leaves through the Brahmarandhra (near top of cranium).

The Habitat of departed soul

On coming out of the body, the soul finds itself in a strange environment. Just as after a prolonged period of hard work one seeks a comfortable bed, in order to relax after the lifelong engagement with the body, the soul needs rest and sleep (a period of inactivity). This period of sleep provides the soul a great deal of rest. (Hence the prayer for the departed soul to rest in peace). However, the soul does not fall asleep immediately after death but takes some time in doing so. Generally, the duration lasts about a month. It is because the habits and memories of earlier bodily attachments (Vasna) are fresh and strong at the time of death and only gradually loosen their hold. As an analogy, consider the state of body after hard labor. The circulation of blood is fast and one cannot fall sleep even on a comfortable bed till it becomes normal.

After its separation from the physical body (Sthul Sharir) on death, the soul assumes  an astral body (Sukshma Sharir). The form of this body is somewhat similar to that of the physical body. The being is pleasantly surprised to find a sudden acquisition of levity. Now it can move freely in space like a bird and reach anywhere simply by willing to do so. After abandoning the physical body, the soul hovers around the mortal remains. Finding the near and dear ones mourning, it makes an attempt to communicate with them or re-enter the dead body, but does not succeed. The following narration of a departed soul illustrate the point. “After death, I found myself in a strange situation. On account of my previous attachments with my physical body and dear ones, I wanted to spirits have to make great efforts and carry out specific spiritual exercises. Persons dying of unnatural death, on the other hand, exist as spirits (ghosts) and they are unable to sleep because of troubles emotional state. Seeking opportunities for taking revenge or fulfillment of insatiated desires through the body of a living person, they hover around old “Pipal” trees, cave, ruins or some reservoir of water. They make their presence felt to the desired person or persons at opportune moments. The exorcists (Tantriks) bring such sprits under their control with help of witchcraft and make them work like slaves. The spirits, however, do not work willingly for the exorcists. They remain ever resentful and even kill their captors in unguarded moments. No one likes to be in bondage. The sprits perform like the caged lion in a circus. The spirits generally tend to stay at a particular place, and do not change their abode frequently unless there is some specifie reason to do so.

The rest before rebirth.

The souls of modest persons and of those having religious disposition severe links with the earlier worldly milieu after cremation and easily reconcile to the changed environment. Detaching themselves from the past, they easily fall asleep for recuperation. Nature has not specified any fixed duration for this period of rest. It depends on the state of spiritual health of the soul. As children and hard working persons need a longer period of sleep and rest, so do the souls in various states of spiritual health. Generally a duration up to three years is found sufficient for this rest. During the first year, the soul sleeps soundly within which it is able to recuperate from the exhaustion of earlier life and the finer perceptions of the new astral body begin to reach efficiently to the requirement of new levels of sentience. In the succeeding second year of res the soul recapitulates the wrong deeds (sins) of earlier existence and prepares itself for working in the new environment, in the light of past experiences. The third year is spent in looking for the milieu in which it desires to return to this world by taking birth in  a new body. The duration mentioned here are averages. Occasionally, in specific cases, persons have been found taking rebirth even after six months, whereas others have taken as long as five years. The maximum age (period of existence) of spirits (Prait) is believed to be twelve years. Thus the maximum gap between the death of a person and rebirth could be taken as twelve years.

Where is the world Beyond?

It would soon become clear that the world in which the soul live after the death in the material world is not remote existence somewhere far above in the space. We know for instance, that X-rays penetrate through solid objects, whereas for living person even a wall restricts movement. Heat and cold too pass through physical barriers to a great extent. That is to say, the movements of extra-sensory finer elements are  not restricted by physical objects. On the other hand, thogh material barriers obstruct our activities, we hardly ever feel the presence of the finer elements of nature surrounding us. Thus, without being conscious of it we move around freelylike a fish in this vast ocean of air enveloping us. The souls of the dead are composed of such extra-sensory finer elements and, therefore, have a total freedom of movement in this world. The world beyond does not have an existence in some remote part of space. It is a world within this world itself.The world of souls is omnipresent on this very earth and in the cosmic space beyond this planet. Residents of the world can choose their abode at will anywhere-on earth, in water, on hills, planets, stars or intervening cosmic space and make arrangements for their existence according to their convenience.

One must be aware that the soul also carries with it the ideas, traits, convictions and experienced of mortal life. Since while living, man is engaged in many activities of housing, clothing and food throughout life, habits and convictions pertaining to these functions take deep roots in his phyche, which is an integral part of the soul. It is difficult for a common man to conceptualize a life without a house, food and clothing. The soul assumes a body form –known in the spiritual parlance as Sukshma Sharir. It acquires sense-perceptions (Indriyas) Corresponding to those in use while living according to the totality of convictions also produce virtual house, food and clothes etc. as desired. The activities of living, eating and wearing clothes are, however, imaginary, since a non material being does not require material conveniences. Nor can it make use of them. The souls which assume the state of ghosts and spirits (Prait) because of strong worldly links, choose specific places (described later) for their stay. In the normal course, the other souls select any place for their living and have no specific choice.

The Absolute Law of Karma

Whatever happens in the course of life of an individual, it is in accordance with the balance sheet of his karmas. If one faces problems in his life, or suffers from some ailment, then it is due to the fructification of one’s deeds done in this birth or in previous births.

Once, an individual went to a dairy to get some milk. After buying milk he returned home happily. His wife boiled the milk and gave it to him for drinking. Sometime after having the milk her husband died. The wife began to wail. The neighbors assembled at the house. On knowing the cause of death, they all reached the dairy and bashed the dairy-owner repeatedly. On the other hand, the messengers of Yama reached to him with the soul of the husband and asked the Lord of Death, “O’ Lord! Who is responsible for the death of this individual? Is it that dairy-owner who supplied the poisonous milk?”

Yama: What’s the fault of that poor man? He did not know at all that the milk contained poison. That poison spilled from the mouth of the snake.

Messenger: Then the snake is responsible for the death of this individual.

Yama: No. The vulture had clasped the snake in its claws; the snake did not spill the poison intentionally.

Messenger: Is the vulture responsible then?

Yama: No. The vulture carried the snake in the normal course of acquiring its food for sustenance. It had no concern with milk or poison.

Messenger: Who is the culprit then?

Yama: That individual’s own karmas! The cumulative effect of his karmas framed this platform for his death. The dairy-owner, the snake, the vulture etc. were just the medium.

Similarly, the sorrows and calamities that befall us are due to the cumulative effect of our karmas. Unless those karmas are destroyed, it is not possible to get rid of the sorrows. It is because the root cause of one’s sorrows is his karmas, which need to be destroyed in order to wipe out sorrows. But then, how to destroy these karmas? The revelations in our sacred scriptures are on the basis of the inner experiences of the revered sages. All scriptures, in this context proclaim in unison –

Gyanagnihi sarvakarmaani

Bhasmasaatkurute tathaa

Meaning, only in the fire of Brahm Gyan can the seeds of karmas be destroyed.

Elsewhere it is revealed-

Yasya sarve samaarambhaha

kaamasankalpavarjitaha,

Gyanagnidagdhakarmaanam

tamaahuhu panditam budhaaha.

Meaning, those who are blessed with Brahm Gyan, the ones in whose heart that supreme principle remains established after they have experienced it, with the fire of that knowledge kindling in their hearts, their karmas begin to burn. They alone are pundits in the true sense.

Maharishi Shriram Acharya- A Wonderful Personality

Old births of Shri Ram Acharya

It may be unbelievable but a real fact:

Saint Kabir, Samarth Guru Ramdas and Swami RamKrishna Paramhansa

Gurudev Shriram Acharya was born on 20th September 1911 in Anvalkheda, Agra district in India. He scrupulously carried out the biddings of his Guru, a great Himalayan yogi, since he was 15 years old. He had lived in arduous places in the Himalayas several times for varied duration of time ranging from few days to several years. 

Maharishi Shriram Acharya was a rishi of the present age whose heart breathed with divine love for all. Every moment of his life was devoted to the welfare of people and refinement of the moral and cultural environment of life. He also pioneered renaissance of spirituality and creative integration of modern and ancient sciences and religion -- in a manner, most relevant and necessary in the present circumstances of human life. His writings carry the force of his enlightened inner self and have the power to make his thoughts reach deep into the minds and hearts of the readers. Each of his books is a milestone, a guiding pillar in the corresponding discipline of knowledge. His eloquence, logical arguments, authentic references, illustrations and experiences, and comprehensive discussions with sound reasoning and intimacy with the readers’ psychology are indeed remarkable. Perhaps this is the reason why his literature has been well received by people from all walks of life possessing different intellectual and psychological backgrounds. His literature is also serving to be an effective mode of collective enlightenment. Be that the decipheration of the esoteric aspects of the subtle science of Kundalini Yoga and Shaktipata, etc; research directions on brain and consciousness etc, discussions on child psychology and family institutions etc; or, information on healthy food and modes of cheerfulness in routine life, etc, Acharya Shri’s spontaneity and lucidity make every topic interesting and comprehensible. There is no place for illusion or misconception in his perspicuous analysis and guidance. His oral deliberations too manifest similar perfection of eloquence. The simplicity of language in his orations and his ability to set a live linkage with the audience has a hypnotizing effect on the listener’s mind. The spiritual charge and integrity of his character, consonance of his words with his deeds and purity of his sentiments add to the motivating power of his pen and voice.

Yogi Can Control Life and Death of Anyone

Sri Yukteswar was boundless in his kindness when responding to an urgent prayer of a devotee. It was my proudest privilege to bring college friends to meet my guru. Many of them would lay aside-at least in the ashram!-their fashionable academic cloak of religious skepticism.

One of my friends, Sasi, spent a number of happy weekends in Serampore. Master became immensely fond of the boy, and lamented that his private life was wild and disorderly.

“Sasi, unless you reform, one year hence you will be dangerously ill.” Sri Yukteswar gazed at my friend with affectionate exasperation. “Mukunda is the witness; don’t say later that I didn’t warn you.”

Sasi laughed. “Mater, I will leave it to you to interest a sweet charity of cosmos in my own sad case! My spirit is willing but my will is weak. You are my only savior on earth; I believe in nothing else.”

“At least you should wear a two-carat blue sapphire. It will help you.”

“I can’t afford one. Anyhow, dear Guruji, if trouble comes, I fully believe you will protect me.”

“In a year you will bring three sapphires,” Sri Yukteswar replied. “They will be of no use then.”

Variations on this conversation took place regularly. “I can’t reform!” Sasi would say in comical despair. “And my trust in you, Master, is more precious to me than any stone!”

A year passed. One day I was visiting my guru at the Calcutta home of his disciple, Naren Babu. About ten o’clock in the morning, as Sri Yukteswar and I were sitting in the second floor par lour, I heard the front door open. Master straightened stiffly.

“It is that Sasi,” he remarked gravely. “The year is now up; both his lungs are gone. He has ignored my counsel; tell him I don’t want to see him.”

Half stunned by Sri Yukteswar’s sternness, I raced down the stairway. Sasi was ascending.

“O Mukunda! I do hope Master is here; I had hunch he might be.”

“Yes, but he doesn’t wish to be disturbed.”

Sasi burst into tears and brushed past me. He threw himself at Sri Yukteswar’s feet, placing their three beautiful sapphires.

“Omniscient Guru, the doctors say I have pulmonary tuberculosis. They give me only three months to live! I humbly implore your aid; I know you can heal me!”

“Isn’t it a bit late now to be worrying over your life? Depart with your jewels; their time of usefulness is past.” Master then sat sphinx like in an unrelenting silence, punctuated by the boy’s sobs for mercy.

An intuitive conviction came to me that Sri Yukteswar was merely testing the depth of Sasi’s faith in the divine healing power. I was not surprised a tense hour later when Master turned a sympathetic gaze on my prostrate friend.

“Get up, Sasi; what a commotion you make in another person’s house! Return the sapphires to the jeweler’; they are an unnecessary expense now. But get an astrological bangle and wear it. Fear not; in a few weeks you shall be well.”

Sasi’s smile illumined his tear-marred face like sudden sun over a sodden landscape. “Beloved Guru, shall I take the medicines prescribed by the doctors?”

“Just as you wish-drink them or discard them; it does not matter. It is as impossible for your to die of tuberculosis as it would be for the sun and moon to interchange their positions.” Sri Yukteswar added abruptly, “Go now, before I change my mind!”

With an agitated bow, my friend hastily departed. I visited him several times during the next few weeks, and was aghast to find his condition increasingly worse.

“Sasi cannot last through the night.” These words from his physician, and the spectacle of my friend, now reduced almost to a skeleton, sent me posthaste to Serampore. My guru listened coldly to my tearful report.

“Why do you come here to bother me? You have already heard me assure Sasi of his recovery.”

I bowed before him in great awe, and retreated to the door. Sri Yukteswar said no parting word, but sank into silence, his unwinking eyes half open, their vision fled to another world.

I returned at once to Sasi’s home in Calcutta. With astonishment I found my friend sitting up, drinking milk.

“O Mukunda! What a miracle! Four hours ago I felt Mater’s presence in the room; my terrible symptoms immediately disappeared. I feel that through his grace I am entirely well.”

In a few weeks Sasi was stouter and in better health than ever before.

From the book "Autobiography of A Yogi" with thanks 

Science of Fasting

Another powerful healing method used in combination with other nature cure is fasting. Therapeutic fasting is one of the oldest methods used throughout the ages to cure a myriad of dis-ease states, such as arthritis, asthma, skin problems, high blood pressure, digestive disorders, and kidney and liver diseases. Most diseases in man are self-induced through overeating, poor diet, and lack of exercise. Lethargy and overindulging in rich foods is a sure path to autointoxication. Disease then results when glandular activity and metabolic rate slow down, and the eliminative organs decrease in efficiency due to the steady build up of toxic deposits in the cells and tissues of the body. Fasting is powerful method for clearing all these waste materials out of the system. For example, rheumatoid arthritis is a result of uric acid crystals and mineral compounds which have collected in the joints and soft tissues. High blood pressure, along with stress, is a result of metabolic wastes which have been deposited in the arteries and small blood capillaries, resulting in a restriction in the blood flow. Fasting is a very powerful method for clearing all of these waste materials out of the system.

On the third day of a fast, autolysis begins to occur. After 72 hours without food, the body starts to digest its own waste materials. The first to be digested are always unnecessary toxins which are stored in the body, such as cysts, tumors, and excess mineral buildups. These are followed by the digestion of excess fatty tissue. It is also after the third day that the initial discomforts of feeling hungry and possible dizziness or weakness all disappear. In Scandinavia, doctors who follow the biological route for curing their patients, use fasts anywhere from seven to sixty days in duration, with truly amazing results. If a patient is very weak or sick to begin with, they will be put on a healthy diet to build up strength, and later, begin the fasting procedure.

There are different types of fasts. Some are pure water fasts, and other combine fruit juices and vegetable broth. One even combines lemon juice, maple syrup and cayenne pepper, diluted in water. The key to any fast is to use only fresh fruits and vegetables. Using a juicer to make the appropriate drink just before you imbibe it is the ideal, in order to benefit from the raw live enzymes. One of the most popular cancer cures developed in the 20’s and 30’s, initially to cure tuberculosis, and later cancer, in the Max Gerson therapy, which is based on the premise that raw live foods act to cleanse and naturally strengthen the immune system of the body. Albert Schweitzer was a great advocate of Gerson’s as his own wife was cured by this therapy.

During a fast, it is important to not only drink plenty of liquid, but it is also important to give yourself a couple of enemas each day to make sure that the bowels are kept clear of toxic materials. After three days of fasting, there is not always enough fecal matter to sustain parastaltic action, however, the toxins do still build up in the intestines, thus it is important to keep yourself flushed out to avoid auto toxicity. For those who are interested in fasting, it is suggested that you consult a wholistically oriented physician if you are trying it for the first time. There are also several books listed with more detailed plans for fasting, the proper way to come off of a fast, and other very pertinent information.

(From Empowerment Through Reiki by Paula Horan with thanks)