Chapter XVI
These gatherings continued for a number of days. It was decided that Gordon Weldon and I would stay with these people, while the chief and the others would return to Darjeeling where the party would establish headquarters, in order to assemble and tabulate the data which we had secured.
After they had departed we established our camp more permanently, as this would be our headquarters until our Chief returned in December.
Our location was at the crest of a ridge extending into the valley from a spur of the main mountain mass, at an elevation of about five hundred feet above the valley floor. The location and setting were most advantageous for a main camp, as it was readily accessible to many different places which we wished to visit.
The camp was in the midst of a great grove of tall, stately trees. The ground sloped gradually from the main ridge toward our camp, giving it the appearance of nestling in the center of the crescent- shaped amphitheatre, with the valley as a great mural enclosing the other segment. Beyond and over the mural, the sun went down in a sea of liquid gold. Every evening this color was reflected upon the upward-sloping surface of the ridge that served as the background of our amphitheatre, bathing the crest of the ridge in a sea of throbbing, pulsing color, like unto a gigantic halo.
As one stood in silence, just as the last rays of the sun were shut off by the horizon, one could imagine a great Being with arms outstretched at the level of the shoulders, a robe of pure gold draped in most artistic folds, drawn closely around, with an aura of pure white light blazing out for miles.
One evening, as we sat near our campfire just before sunset, the sun seemed to be blazing forth with the most magnificent brilliance; so evident was the unusual phenomenon that every member of our party was entranced. One remarked to a Sanyasi, who had arrived a few moments before, that the sun was attempting to outdo itself before bidding us good night. “An auspicious event portends,” replied the Sanyasi. “A mella of great souls, accompanying a most high one, gathers here shortly. Quiet please.”
Instantly a hush as though from outer space seemed to settle over the scene. Suddenly a heavenly voice burst through the stillness in most melodious and heavenly cadence. Then thousands of the Kokila chimed in with a thrilling high-pitched treble that blended with the voice and song so harmoniously that one could but believe that the cantata was heaven-born. Could you, dear reader, have witnessed the scene and heard the song, I know you would pardon the superlatives.
In a moment the treble of the birds was silent, but the song floated on more majestically than ever. Then, on the slope of the ridge, there appeared two angelic female figures, robed in shimmering silvery folds, which gave a dim outline of mystically beautiful forms. So beautiful were the features, that one can only say, “Why outrage them with mere words?”
We, as well as the Sanyasi, sat enthralled, forgetting to breathe for a moment. Suddenly thousands of voices joined in the chorus; then forms began to assemble and circle about the two central figures. The song ceased as suddenly as it began and the figures disappeared. Absolute silence reigned supreme and a great form appeared as before but in a greater array of brilliant color. As the sun’s rays faded, the form gradually diminished until, standing before us was a well-shaped manly form, with a perfect, symmetrical figure and flowing hair of matchless color. His body was clad in a shimmering white robe, which fell from his shoulders in layer upon layer of artistic folds; clasped around the waist was a loose silver-white girdle, the hem of his robe just brushing the grass as he advanced toward us with stately strides. A Greek god could not have looked more majestic.
As he came close, he paused and said: “We do not need to be introduced; we need not be formal. I salute you as true brothers. I extend my hand and clasp that of myself. Do I hesitate to embrace myself? Not so, for I love you as myself. Together with God Principle, we love the whole world. I am as you are, nameless, ageless, eternal. Together, in true humility, we stand in the Godhead.”
He stood silent for a moment. Instantly his raiment was changed, he stood before us clothed as we were and at his side was a great Rajputana tiger. It was a beautiful beast, whose coat appeared like silken floss in the afterglow. A momentary fear swept over us, so engrossed had we been with the occurrence that we had been unconscious of the tiger’s presence. Suddenly the animal crouched. A command from our guest and the tiger arose to its feet, walked forward and placed his muzzle in the man’s outstretched hands. The wave of fear had swept over, leaving us calm. Our guest sat down before the campfire, while we drew close about him. The tiger walked a short distance away and stretched full length upon the ground.
Our guest said, “I have come to partake of your hospitality for a time and, if I am not intruding, I shall abide with you until the great mella.” We all attempted to clasp his hand at once, so eager were we to extend a welcome.
He thanked us and began by saying: “You need not fear any animal. If you do not fear them, they will not harm you in any way.
“You have seen a body inactive on the ground before a village, for the protection of the inhabitants. That is only a physical sign to the people. The body is exposed, inactive, and at the mercy of the beast; though inactive, it remains unharmed and the people note that fact. Thus they lose all fear of the animal. The moment they have lost their fear, fear vibrations are not projected; and the animal, failing to pick up any fear vibrations, does not see the people as something to feed upon any more than he sees the tree, grass, or huts about him, as they project no vibrations of fear. The animal may pass directly through the same village where formerly he had selected the one he would feed upon, as that one was emanating the greatest fear. You have observed this. You have even observed the same animal stride directly over the prostrate form on the ground, walking directly through the village, looking for that which fears him.
“You observe the same animal walking directly between two small children less than twenty feet apart and attacking an older person that fears him. The children were not old enough to know fear; therefore, the animal did not see them.”
Memories of these experiences came flooding back and we realized that we had not thought deeply enough upon the subject of fear to register its deeper meaning.
He then went on to say: “Love an animal and it must reciprocate with love; if it resists love, it will destroy itself before it can harm you. The animal is far more conscious of this condition than the human.”
Glancing toward the tiger, he said: “Let us present love to our brother here and note the response.”
We responded as best we could. Immediately the tiger rolled over, bounded to its feet and walked toward us, evidencing the greatest joy in every movement. The Rishi then resumed: “Approach the animal as your enemy and you have an enemy to contend with; approach him as a brother and you have a friend and protector.”
The Muni who had accompanied us from the Tau Cross Temple, in Tibet, arose, announcing that he would leave us as he must return to Hardwar to serve the pilgrims that would be gathering for the mella. With an exchange of salutations, he left us. Although he had been very silent, we had enjoyed his comradeship beyond expression. There are many like him in this great land; they need not speak a word, yet you feel their greatness.
After the Muni had departed we sat down but had scarcely composed ourselves, when into the camp walked Emil, Jast, and Chander Sen. After an exchange of greetings we sat down and arranged an itinerary to tour a large portion of this country. When this was concluded, Emil related many of the interesting legends intimate with the places we would visit. Of these I shall record but one, as it relates to the district in which we were camped and had a most interesting and close association with the Maha Kumba mella that is held in this district every twelve years. To that mella and the shrines of this district there assemble more pilgrims annually than to any other district. Here assemble as many as five hundred thousand people at one mella. As this season’s event would be of vast import, it was expected that this number would be augmented by hundreds of thousands.
The auspiciousness of the event already pervaded the air.
Here food is provided for all pilgrims free during the mella. Hardwar is known as the Great Holy place. At Brindavan Sri Krishni lived and in this valley he grew to manhood. The district is a near- Paradise. This is the home of the sweet-songed bird, Kokila.
In this district stand the jeweled landmarks that came into existence where fell the drops of everlasting nectar as they were spilled from the jar of Amri, nectar which was cast up from the sea after the battle of Devatos (god) and Asura (demon)—in other words, of spirituality and gross materiality. This designates the time when India awakened to the vast import of spiritual life. This jar of nectar was so precious that a second battle was waged for its possession. Such was the haste of the god to out-distance the demon that drops were spilled from the jar; and where they fell these jeweled landmarks were erected.
This is a legend that veils the deeper spiritual meaning. That the meanings of these legends are permanent, everlasting, and far-reaching will be evidenced later.
Here in this district we wandered, visiting many temples, accompanying the Great Rishi. In December our Chief met us and we traveled south to Mount Abu. From there we returned to Brindavan and Hardwar and again visited many temples where we were accorded the most intimate and cordial associations with these people’s lives. These intimate associations, teachings, and occasions cannot be published. The only restriction placed upon us was the request that, should we wish to give these out, we would do so personally to groups. In fact, the request was that they should not be written but should be given orally only to those who requested them.
The assembling of this great multitude of holy men and devotees is a never-to-be-forgotten experience. Here there is no hurry, confusion, or crowding among this vast throng, all traveling a direct route to one point for one purpose. One sees benevolence and kindness on every hand and hears the name of the most High, or the Almighty, on every lip, most reverently. It is a spiritual echo down the long, long corridor of what the western world calls Time. This has no import in the vastness of the East.
One can only imagine a great concourse of four or five hundred thousand people; there is no way of counting them.
As we were sitting before our campfire on the evening of the day preceding that of the great mella, the Rishi explained to us the purpose of this great event.
Nearly all these gatherings in India have a far deeper meaning than appears on the surface or than the repetition of the legend would imply.
