By Harry Oldmeadow
This publication offers a biographical account of the outstanding Benedictine monk, Henri Le Saux (1910-1973), who spent the final two-and-a-half a long time of his lifestyles in India the place he immersed himself in Hindu spirituality. It strains the imperative subject matters of his prolific writings on non secular and mystical themes.
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Additional info for A Christian Pilgrim in India: The Spiritual Journey of Swami Abhishiktananda (Henri Le Saux)
48) Gnanananda was proficient in many languages and was said to have a prodigious memory. Contrary to Abhishiktananda’s assertions in Guru and Disciple that Gnanananda “exhibits no trace of anything extraordinary, [n]o ecstasies, no siddhis”49 he was also believed to have the powers of telepathy, astral travel, astrological prediction, and various other wonder-working faculties. 51 These fateful experiences will be considered in more detail in the next two chapters. On the Christian-Hindu Frontier From the early 50s onwards Abhishiktananda faced a daunting problem: how to reconcile the advaitic insight which Ramana, Arunachala, and Gnanananda had brought him with his own deep Christian commitment and his vocation as a priest and a monk.
From a letter written on Christmas Eve: I have met . . 42 The “old Hindu sannyāsī” in question was Swami Sri Gnanananda, or to give him the full treatment, Paramahamsa Parivrajaacharya Varya Sri Gnanananda Giri Swami, disciple of Paramahamsa Parivrajaacharya Varya Sri Sivaratnagiri Swami, belonging to the Kashmir Jyotir Mutt Peetam of the lineage of Adi Sankara Bhagavat Pada! Here is Abhishiktananda’s first impression: He had short legs and his body was half shrouded in an orange dhotī, which left one shoulder bare, while one end was draped over his head.
80 Vocation and Eucharist There are two persistent motifs in Abhishiktananda’s life in India which deserve mention here: his unwavering adherence to his vocation as a monk and to the celebration of the Eucharist. Whatever his uncertainties about where he stood in relation to Christianity and Vedanta, he was completely free of doubts about his role as a monk, a man of God. As Fr Vattakuzhy remarks in his study, The center of Abhishiktananda’s life was his monastic consecration to which he was experientially and existentially committed.