Sri Ramana Maharshi
An American Perspective
Over the decades Sri Ramana Maharshi’s teachings have slowly seeped into the awareness of seekers in North America. Though his teachings appear to be well known, valued for their directness, purity and simplicity, the continued presence and power of the messenger, the Maharshi, remains yet to be discovered or understood to any great extent.
A small number of Americans, upon reading Paul Brunton’s 'A Search in Secret India', did venture to make the voyage to India and visit the Sage in his Ashram. None returned with the ideal of spreading the Master’s teachings or setting up an institution dedicated to him.
It was not until January 1961, when Bhagawat Singh (known also as Arunachala Bhakta Bhagawat), on an extended visit to India from the USA, came to Sri Ramanasramam and Arthur Osborne planted the seed, suggesting that when he returned to America he might start weekly meetings in the name of Bhagavan. Bhakta Bhagawat returned in 1963, but it was not until 1965 that the weekly meetings began. Before long a room was rented for daily meetings and in 1966 the group was incorporated as Arunachala Ashrama, Bhagavan Sri Ramana Maharshi Center. This appears to be the first organized effort in the name of the Maharshi in North America.
There was a slow, but steady, growth of interest in the years that followed. The Maharshi never told us to go out and spread his teachings to the world, but rather to go inward and realize their truth. With this ideal prevailing, Arunachala Ashrama was not inclined to take a firm outward step to expand its activities. Nevertheless, this ideal did attract – and still does attract – a core of serious sadhakas who realize that to experience the Self, as taught by the Maharshi, is the sole purpose of human existence.
For many devotees of the Maharshi in North America their spiritual aspirations and practice are a private affair. They shun organizations. This is but natural since Sri Bhagavan bequeathed to us a path that can be followed unseen amidst the bustle of society. It is, after all, an inner journey, which we alone must take. There will always be some who wish to gain inspiration and support from like-minded seekers, following the path laid down by the Sage, or to serve him, by serving his devotees in an ashram where they may more easily harmonize their inner aspirations with their outer activities. For these aspirants an ashram dedicated to the Guru serves a definite purpose. These ashrams are centers of distribution where what the Sage has given to mankind is passed on to sincere seekers. Sri Ramanasramam in India serves that purpose, and has the distinction of being the one place on earth where the perpetual presence and guidance of the Master is most felt.
In North America, during the last ten or fifteen years, we have seen a considerable increase of interest in Sri Ramana, not only as the teacher, but also as the Guru. With a greater number of books, videos and CDs published and distributed, organizations forming and teachers traversing the country training students in Self-enquiry, more interest in Sri Ramana Maharshi has been generated. Also, the recent, large wave of Indian nationals, especially from South India into the North American society has brought many serious devotees to our shores. This has resulted in greater interest in the expression of devotion to Sri Ramana Maharshi and also a genuine sincerity to practise the teachings while living in society. Ironically, many of these Indians comment that since coming to America, or Canada, they find better opportunities and a more conducive environment to live a spiritual life than they did in India. It is only in North America that their spiritual interest blossomed, they say. These same Indians on investigating into Sri Ramana Maharshi while abroad find little common ground with the Western teachers and groups that profess Sri Ramana’s teachings but have limited traditional Indian understanding or sympathy to the path of Surrender and Devotion. Indians appear to have an inherent understanding of the synthesis of Devotion and Knowledge espoused by Sri Bhagavan, and have difficulty equating seminars, lectures and workshops with a sincere spiritual practice that they believe to be essential for the devotee. A number of them have made the Maharshi the guide and goal of their lives and hold Ramana Satsangs in their homes where they recite the Master’s compositions, read his teachings and meditate.
So what is the future of Sri Ramana Maharshi in the West? If asked, the Maharshi would most probably assert, “Future? Where is the future? There is only the present.”
Still, there is little doubt that Sri Ramana Maharshi’s name and teachings will continue to grow at a steady pace, though we cannot say whether this pace will accelerate at some point and take the form of an organized movement. First of all, his teachings leave little room for a formal ritual to hold a religious movement together. Also, there exists no scope for a successor to the Maharshi, nor has there been an organization formed with ordained teachers. Moreover, his teachings stress an intense, inner sadhana, which the masses are unlikely, or incapable, to attempt.
But there is one thing, the Living Guru. If the continued guidance and grace comes to be understood and experienced by a growing number of aspirants, it could possibly, at some point, create an avalanche of interest. Furthermore, during the last few centuries there may not have lived a spiritual personality whose teachings were so universal and so thoroughly rational, direct and devoid of any sec- tarian roots or overtones, and whose life demonstrated the teachings so completely as the Sage of Arunachala. All these elements form a potential foundation for raising the recognition of the Maharshi from the foremost Sage of the 20th Century to a dominant influence upon the hearts and minds of millions of seekers for centuries to come. Whether this will happen – or can happen – we cannot say. But what we do know is that the spiritual force released to the world during Sri Ramana Maharshi’s physical existence is definitely gaining momentum and will continue well beyond our generation.
Two thousand years ago a Guru lived. He was crucified, and yet survived to ascend from the earth. Society worships him as a saviour, one who taught the way to salvation and can grant it, even today. Could it happen in the case of a quiet ascetic who lived at the foot of an obscure holy hill in South India? Is that hill still obscure now in the year 2003? Visit it on a full-moon night and see for yourself. Anything is possible.
– Dennis J.Hartel