This Dog is Barking: A Comic Epic on UG

October 24, 2011

Pic from Graphic Novel on UGA no non-sense, and no serious Comic Epic on UG (a graphic novel) is coming out soon thanks to the crazy non-stop zeal and fantasy of the devil’s duo, Nicolas C Grey – a comic artist,and James Farley – a text-writer. They have been working on it since almost a year or so and it may hit the stands now any time, may be in a few months. Seriousness is a seed of cancer and somehow that is knowingly or unknowingly seeded in all our holy scriptures and teachings. Life is simply to laugh. But we carry life as a log of long dead wood. UG’s utterances or barkings are not to be put in another holy epic and hence the affront effort of Nicolas and James in presenting UG and his barkings in a bare but bold comic graphics is much appreciated and it is fittingly more appropriate as well. It’s a cosmic comic there, so to say.

This Dog Barking – The Strange Story of UG Krishnamurti
Drawn by Nicolas C Grey
Written by James Farley

The following excerpts are reproduced here from their website, along with a few atypical sample graphics:

This Dog Barking (intro)

The iconoclast and ‘anti-guru’ UG Krishnamurti’s (1918 – 2007) only advice was that people should throw away their crutches and free themselves from the stranglehold of cultural conditioning and the tyranny of thought.

Nicolas and James with Chandrasekhar and Suguna in UG room, BangaloreThis Dog Barking – The Strange Story of UG Krishnaumrti chronicles the bizarre history of The Cosmic Naxalite; from his troubled childhood with the Theosophists and discipleship’s and subsequent disillusion with many of the leading spiritual teachers of the twentieth century, to his catastrophic personal life and years of homelessness and destitution in London and Paris.

In 1967 UG underwent his ‘Calamity’ – a series of biological mutations which left him in the ‘natural state’ – functioning without the interference of thought.

With no fixed address, no followers and no organization UG spent the next 30 years traveling the world and giving his uncompromising message that ‘mind is a myth’ and the human condition should be demystified and de-psychologized and viewed in purely physiological terms.

This Dog Barking (synopsis)

Beginning with his unconventional upbringing by the Theosophists in Madras, This Dog Barking tells the turbulent life-story of one of the most radical and unrecognized philosophers of the twentieth century.

Following the death of his mother from childbirth complications UG Krishnamurti spent his early life in the company of many of the period’s most influential gurus and spiritual masters. But his years with The Theosophists, Swami Sivananda, Ramana Maharishi and J Krishnamurti only served to convince him that the entire spiritual tradition was founded on dishonesty and delusion.

Similarly unimpressed by the insights offered by western philosophy and psychology, which he studied at Madras University, he opted for family life and married Kusuma Kumari. A decision he
regretted the day after the wedding.

In 1955 UG and Kusuma, together with their children left for a new life in America, where UG built up a successful career on the spiritual lecture circuit. However, he soon tired of this and in 1959 informed his wife that their marriage was over. A distraught Kusuma returned to India with the children,. Where she died a few years later following a period of mental illness.

UG meanwhile began a five year period of aimless wandering around Europe, supporting himself by giving tarot readings and Indian cookery lessons and living almost entirely on cheese.

He finally came to the end of the line in Geneva in 1965. With nowhere else to go, he presented himself as destitute to the Indian Consulate, where he and the 63 year old Embassy translator, Valentine De Kerven, struck up a friendship. Valentine gave up her job in order to support UG, and this unusual relationship was to continue until Valentine’s death in 2005.

In 1967 UG underwent his ‘calamity’ – a series of biological changes which left him in the ‘natural state’ – functioning without the unnecessary interference of thought.

For the next 30 years UG and Valentine traveled the world, staying with friends in America, India and Europe. Despite having no fixed address or any organization a steady stream of the curious, confused and bored would seek UG out in order to hear his uncompromising message that ‘mind is a myth’ and the human condition should be demystified and de-psychologized and viewed in purely physiological terms.

Pic from Graphic Novel on UGAs well as telling the life-story of UG, including, for the first time, details of his involvement with the Bollywood starlet Parveen Babi, This Dog Barking presents all of the key concepts in his anti-philosophy, exploring his ideas on the destructive nature of thought, the fallacy of cause and effect and the fundamental role of cultural and social conditioning in what we call our identity.

Nicolas C Grey’s haunting and beautifully detailed drawings capture both the personalities and atmosphere of UG’s life and times, and vividly bring to life his uncompromising, contrary and unbalancing conversational style.

Discomforting, irreverent, intimate and nihilistic, UG’s freewheeling and radical non-teaching undermines the very foundations of human thought, freeing the hearer from illusory goals and ‘the tyranny of knowledge, beauty, goodness, truth and God’.

(1) Nicolas and James have created a crazy Group on Facebook, all crazy nasty things they air and shoot there, in a funny non-serious way as part of this project.
(2) And another part of this mega comic crazy UG project is that they need lot of ‘monetary’ support too for the successful completion and they do need fun(d) raising, and for latest status and stuff of the project, please do visit their another website thisdogbarking.com
(3) You may visit also Nicolas Site
(4) This Dog Barking: on Facebbok

 


Celebrating British Eccentricity

November 7, 2010

We received an email from rob.lowe@datasharpgroup.com on British Eccentricity and about an Eccentric Book there. The text of the mail is reproduced here:

Celebrating British Eccentricity: A World Renowned Book

British Eccentricity is notorious the world over. Now you have the opportunity to purchase an eccentric masterpiece – “A True British Eccentric” – by Rob Lowe

The book won Rob the title “English Eccentric of the Year” beating such people as Lord Bath, Vivienne Westwood and Catherine Tate to the title.

Rob shows how the world does not have to be mundane, conducting his life in a truly eccentric fashion. With no inhibitions he ultimately cycles around the coastline of the British Isles on his quest to find the perfect wife.

Eccentricity has always had its place in Great Britain, and when taken to extreme limits results in highly entertaining situations. Sidelining conventional approaches to everyday living, the author takes you through hilarious predicaments. He gravitates between good natured fun and real life experiences you would not wish to encounter in your worst nightmare. ‘Hilarious from the start, funny, unprecedented extremes, death defying, thought provoking and inspirational’

To read a little more about the book and perhaps make a purchase please visit:
To purchase in Britain from Amazon: Link
To purchase outside Britain from Amazon: Link

An excellent read and an ideal gift for that eccentric ‘someone’ in your life. “IF YOU WANT TO FALL OFF YOUR SOFA LAUGHING – BUY THIS BOOK”

The book comes recommended from the eccentric club of Great Britain: www.eccentricclub.co.uk


Foes are Friends too: Osho’s Tribute to J. Krishnamurti

May 18, 2010

The beauty or the freedom with the masters is that two masters may never agree with each other and instead they indulge and enjoy the ‘game’ of abusing each other profusely. It is to be construed more as a ‘joyous play’, less as a ‘serious play’. It also happened among Osho, J. Krishnamurti, and U.G. Krishnamurti – a classic case here.

In the following excerpts, Osho speaks on the peak of J. Krishnamurti (11 May 1895 – 17 February 1986):

Death of the mystic, J. Krishnamurti,
Osho’s tribute

J. Krishnamurti died last Monday (17 February 1986), In Ojai, California. In the past you have spoken of him as another enlightened being. Would you please comment on his death?

The death of an enlightened Jiddu Krishnamurtibeing like J. Krishnamurti is nothing to be sad about, it is something to be celebrated with songs and dances. It is a moment of rejoicing. His death is not a death. He knows his immortality. His death is only the death of the body. But J. Krishnamurti will go on living in the universal consciousness, Forever and forever.

Just three days before J. Krishnamurti died, one of my friends was with him; and he reported to me that his words to him were very strange. Krishnamurti was very sad and he simply said one thing: “I have wasted my life. People were listening to me as if I am an entertainment.” The mystic is a revolution; he is not entertainment.

If you hear him, if you allow him, if you open your doors to him, he is pure fire. He will burn all that is rubbish in you, all that is old in you, and he will purify you into a new human being. It is risky to allow fire into your being—rather than opening the doors, you immediately close all the doors.

But entertainment is another thing. It does not change you. It does not make you more conscious; on the contrary, it helps you to remain unconscious for two, three hours, so that you can forget all your worries, concerns, anxieties—so that you can get lost in the entertainment. You can note it: as man has passed through the centuries, he has managed to create more and more entertainments, because he needs more and more to be unconscious. He is afraid of being conscious, because being conscious means to go through a metamorphosis.

I was more shocked by the news than by the death. A man like J. Krishnamurti dies, and the papers don’t have space to devote to that man who for ninety years continuously has been helping humanity to be more intelligent, to be more mature. Nobody has worked so hard and so long. Just a small news article, unnoticeable—and if a politician sneezes it makes headlines.

What is your connection with Krishnamurti?

It is a real mystery. I have loved him since I have known him, and he has been very loving towards me. But we have never met; hence the relationship, the connection is Something beyond words. We have not seen each other ever, but yet…perhaps we have been the two persons closest to each other in the whole world. We had a tremendous communion that needs no language, that need not be of physical presence…. You are asking me about my connection with him. It was the deepest possible connection—which needs no physical contact, which needs no linguistic communication. Not only that, once in a while I used to criticize him, he used to criticize me, and we enjoyed each other’s criticism—knowing perfectly well that the other does not mean it. Now that he is dead, I will miss him because I will not be able to criticize him; it won’t be right. It was such a joy to criticize him. He was the most intelligent man of this century, but he was not understood by people.

He has died, and it seems the world goes on its way without even looking back for a single moment that the most intelligent man is no longer there. It will be difficult to find that Jiddu Krishnamurtisharpness and that intelligence again in centuries. But people are such sleep walkers, they have not taken much note. In newspapers, just in small corners where nobody reads, his death is declared. And it seems that a ninety-year-old man who has been continuously speaking for almost seventy years, moving around the world, trying to help people to get unconditioned, trying to help people to become free—nobody seems even to pay a tribute to the man who has worked the hardest in the whole of history for man's freedom, for man's dignity.

I don’t feel sorry for his death. His death is beautiful; he has attained all that life is capable to give. But I certainly feel sorry for the whole world. It goes on missing its greatest flights of consciousnesses, its highest peaks, its brightest stars. It is too much concerned with trivia.

I feel such a deep affinity with Krishnamurti that even to talk of connection is not right; connection is possible only between two things which are separate. I feel almost a oneness with him. In spite of all his criticisms, in spite of all my criticisms—which were just joking with the old man, provoking the old man…and he was very easily provoked…. Krishnamurti’s teaching is beautiful, but too serious. And my experience and feeling is that his seventy years went to waste because he was serious. So only people who were long-faced and miserable and serious types collected around him; he was a collector of corpses, and as he became older, those corpses also became older.

I know people who have been listening to him for almost their whole lives; they are as old as he himself was. They are still alive. I know one woman who is ninety-five, and I know many other people. One thing I have seen in all of them, which is common, is that they are too serious.

Life needs a little playfulness, a little humor, a little laughter.

Only on that point am I in absolute disagreement with him; otherwise, he was a genius. He has penetrated as deeply as possible into every dimension of man’s spirituality, but it is all like a desert, tiring. I would like you back in the garden of Eden, innocent, not serious, but like small children playing. This whole existence is playful. This whole existence is full of humor; you just need the sense of humor and you will be surprised…. Existence is hilarious. Everything is in a dancing mood, you just have to be in the same mood to understand it.

I am not sorry that J. Krishnamurti is dead; there was nothing more for him to attain. I am sorry that his teaching did not reach the human heart because it was too dry, juiceless, with no humor, no laughter.

But you will be surprised to know—whatever he was saying was against religions, was against politics, was against the status quo, was against the whole past, yet nobody was condemning him for the simple reason that he was ineffective. There was no reason to take note of him….

Krishnamurti failed because he could not touch the human heart; he could only reach the human head. The heart needs some different approaches. This is where I have differed with him all my life: unless the human heart is reached, you can go on repeating parrot-like, beautiful words—they don’t mean anything. Whatever Krishnamurti was saying is true, but he could not manage to relate it to your heart. In other words, what I am saying is that J. Krishnamurti was a great philosopher but he could not become a master. He could not help people, prepare people for a new life, a new orientation.

But still I love him, because amongst the philosophers he comes the closest to the mystic way of life. He himself avoided the mystic way, bypassed it, and that is the reason for his failure. But he is the only one amongst the modern contemporary thinkers who comes very close, almost on the boundary line of mysticism, and stops there. Perhaps he’s afraid that if he talks about mysticism people will start falling into old patterns, old traditions, old philosophies of mysticism. That fear prevents him from entering. But that fear also prevents other people from entering into the mysteries of life….

I have met thousands of Krishnamurti people—because anybody who has been interested in Krishnamurti sooner or later is bound to find his way towards me, because where Krishnamurti leaves them, I can take their hand and lead them into the innermost shrine of truth. You can say Oshomy connection with Krishnamurti is that Krishnamurti has prepared the ground for me. He has prepared people intellectually for me; now it is my work to take those people deeper than itellect, to the heart; and deeper than the heart, to the being.

Our work is one. Krishnamurti is dead, but his work will not be dead until I am dead. His work will continue.

The above excerpts are sourced and reproduced from the [link].

Some Links:
(1) An Overview of Krishnamurti’s Life and Work
(2) The Core of the Teachings
(3) Jiddu Krishnamurti [on Wikipedia]


Height of Discourses

May 15, 2010

WisdomMany of the so called pedantic discourses are mere pediatric shits.
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Height of Wisdom

April 29, 2010

Wisdom is not in the Vedanta shit, but in this very instant moment.
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Even the Gods’ own food could not protect the ancient Egyptian priests from killing

February 26, 2010

Mummy Tummy FeastAn interesting rare insight-giving research article published in a recent issue of The Lancet may shed some amazing startling lights on ‘the gods, feasts, foods and rituals’ – all directly linked to the arteries and diseases among the ancient Egyptian priests. Now they say atherosclerosis – a blocked arteries disease – is no more a 20th century disease, but ‘history revisiting us’, to put it more appropriately.

The scientists studied the temple inscriptions and descriptions (not prescriptions!) encrypted or depicted on the walls of the ancient ‘There is unequivocal evidence to show that atherosclerosis is a disease of ancient times.’
Professor Tony Heagerty, Cardiovascular Research Group, Manchester University
Egyptian temples that listed out the food itinerary or menus of the rich ritual foods or feasts offered to the Gods by the ancient priests. At the end of the day of ritual (everybody knows the Gods could not or did not eat the foods or feasts offered to them, but the priests till today go on offering more and more rich foods to the Gods, but we do not know why?), the priests grabbed, packed all the rich ritual foods and carried home and they and their families ate the same together with grand fervors and celebrations to their hearts content. It is revealed Professor Rosalie David, an egyptologist from the University of Manchester, said:
“There couldn’t be a more evocative message: live like a god and you will pay with your health.”
that these ‘god meals’ were of beef, goose, bread, fruit, vegetables, cake, wine and beer, offered three times a day. To arrive at the conclusion, the scientists scanned and studied the arteries of priests’ mummified remains and found that many had blocked arteries – a clear link between the rich ritual foods and the artery disease. [Please read this interesting story full on the BBC News Link there: Ancient Egyptian priests ‘killed by rich ritual food’].


“God is in the Vagina” – Sri Ramakrishna

February 23, 2010

Sri Ramakrishna PramahmsaSri Ramakrishna Paramahamsa (1836 – 1886) is considered as one of the most respected spiritual masters of the modern time in India. The story or saying is that he attained the highest ‘nirvikalpa samadhi’, state. He empowered Swami Vivekananda as his most powerful disciple in the 20th century. He experienced ‘trances’ at the age of six. He was born to a poor but pious family in a village in Bengal, India. He never bothered to learn even to write his name, such an implicit ‘illiterate’ he was. Ducked and bunked the ordeals of school learning. He was a true ‘rebel’, but still remained rooted in the tradition of the soil and time. He took over the priesthood profession for his livelihood to worship Goddess Kali. He revolted against the senseless caste and class discriminations, in his own ways. He was initiated to other religions also – Islam, and Christianity. He has no qualms about the religions. Initially he was initiated into ‘tantra’ tradition by Bhairavi Brahmani, an orange-robed, middle-aged female ascetic; later on initiated into non-dual meditation and Vedanta. This is the briefest description that is given here just as a reminder about his holy personality.

Sri Ramakrishna was also known as a ‘tantrik’; he worshiped even his wife Sarada as Goddess. It is not unknown that many a class spiritual masters go eccentric and erratic (or erotic or mystic?) in their utterances, gestures and teachings. It is told that Ramakrishna used the most rustic, colloquial, classic, gross Bengali language to communicate or abuse with his disciples and people – in the larger mission of spreading the spiritual consciousness. He often used filthy, sexy words to convey the message of clarity. These masters or mystics often reveal ‘Vedanta’ in the very ‘vagina’, so to speak. They know not what is holy or unholy. It’s the middle class mortals and minds that drum beat and blow the siren of morals and holiness; and our Gurus make good ‘harvest’ out of it. Otherwise, God knows no bounds of morals or sermons. It seems, the morals are for the mortals, never for the immortal ones.

The teachings of Ramakrishna are preserved in the work called ‘Sri-Sri-Ramakrisna-Kathamrta’ compiled in Bengali by his house-holder devotee, Mahendranath Gupta. This book is more realistic and less filtered, it seems. But the English translation of this book was never a true translation or rather the translation was made to depict the Personality Ramakrishna as an ‘avatar’ and ‘holy’ person; or rather it was impossible to translate the ‘original’ as it is due to the best kept reasons or impulses.

All the above paragraphs I scribbled just after incidentally reading a passage from the book, ‘Stopped in Our Tracks’ (third series, on UG) originally compiled in Telugu by K. Chandrasekhar, a close long associate of UG, (translated in English by Narayana Moorty). There may be several scholarly great books available on UG, but my favorite passion is always, Chandrasekhar’s ‘Lost in Our Tracks’ (First series ; Second series ; and Third series), an informal inner circle open chit-chat or tidbits on UG and in UG’s own informal spontaneous words too. Many instant diamonds of wisdoms we may strike there in the jungle of informal UG journey in these books (first, second, and third series).

The random passage I got in this book (‘Lost in our Tracks: third series’) reads:

“God is in the Vagina” – Sri Ramakrishna

The other day, Guha was reading the Bengali original of Sri Ramakrishna Bodhamrtam, translating it into English for us. “I will remove all my clothes and dance before the women; what do you care about it?” Sri Ramakrishna had scolded one of his disciples. Guha continued, “God is in the vagina. God lets me see him in the copulation of two dogs.” Ramakrishna had used much more obscene and vulgar language [than this] in his conversations. But Nikhilananda, in translating, had corrected all that, changing it so that people would be presented with the image of a holy man to hold in their minds.

And another passage I happened to get from Chandrasekhar’s ‘Stopped in Our Tracks’ (first series) reads:

“The source for both God and sex is the same. As long as you think of God, there is always sex in its shadow,” says U.G. I now understand the value of this saying. But in those days I was very confused. “Why am I so deluding myself? The mind which freed itself from so many attractions, why is it pining so much for such a trifle? Is this a test? O Lord, please give me strength. Please get me out of this mire.” Just as I was praying thus, I felt that I was sinking deeper into the mire.

Some of the interesting passages taken from the article [Wikipedia] on Sri Ramakrishna are reproduced here:

The Bhairavi initiated Ramakrishna into Tantra. Tantrism focuses on the worship of shakti and the object of Tantric training is to transcend the barriers between the holy and unholy as a means of achieving liberation and to see all aspects of the natural world as manifestations of the divine shakti.

In 1866, Govinda Roy, a Hindu guru who practiced Sufism, initiated Ramakrishna into Islam. Ramakrishna said that he “devoutly repeated the name of Allah, wore a cloth like the Arab Moslems, said their prayer five times daily, and felt disinclined even to see images of the Hindu gods and goddesses, much less worship them—for the Hindu way of thinking had disappeared altogether from my mind.” According to Ramakrishna, after three days of practice he had a vision of a “radiant personage with grave countenance and white beard resembling the Prophet and merging with his body”.

At the end of 1873 he started the practice of Christianity, when his devotee Shambu Charan Mallik read the Bible to him. Ramakrishna said that for several days he was filled with Christian thoughts and no longer thought of going to the Kali temple. According to Ramakrishna, one day when he saw the picture of Madonna and Child Jesus, he felt that the figures became alive and had a vision in which Jesus merged with his body. In his own room amongst other divine pictures was one of Christ, and he burnt incense before it morning and evening. There was also a picture showing Jesus Christ saving St Peter from drowning in the water.

According to Malcolm Mclean, the principal source for Ramakrishna’s teaching is Mahendranath Gupta’s ‘sri-sri-ramakrisna-kathamrita’. Kripal calls it “the central text of the tradition”. The text was published in five volumes from 1902 to 1932. Based on Gupta’s diary notes, each of the five volumes purports to document Ramakrishna’s life from 1882–1886.

The main translation of the Kathamrita is The Gospel of Sri Ramakrishna by Swami Nikhilananda. Nikhilananda’s translation rearranged the scenes in the five volumes of the Kathamrita into a linear sequence. Malcolm Mclean and Jeffrey Kripal argue that the translation is unreliable. Philosopher Lex Hixon writes that the Gospel is “spiritually authentic” and “powerful rendering of the Kathamrita”

Ramakrishna’s explicitly sexual language shocked 19th-century Westerners, even scholars Max Müller who were otherwise his admirers. Müller wrote that his language was at times “abominably filthy”. He admitted however that such direct speech was natural to contemporary hindus, “where certain classes of men walk stark naked”, and should not be considered intentional filthiness or obscenity. Citing examples of classical poems like Bhartrihari, the Bible, Homer, and Shakespeare, Müller felt that few of the sayings would have to be bowdlerized.

Many great thinkers including Max Müller, Mahatma Gandhi, Jawaharlal Nehru, Sri Aurobindo, and Leo Tolstoy have acknowledged Ramakrishna’s contribution to humanity. Ramakrishna’s influence is also seen in the works of artists such as Franz Dvorak (1862–1927) and Philip Glass.

Indologist Heinrich Zimmer was the first Western scholar to interpret Ramakrishna’s worship of the Divine Mother as containing specifically Tantric elements. Neeval also argued that tantra played a main role in Ramakrishna’s spiritual development.

Philosopher Lex Hixon writes Ramakrishna was an Advaita Vedantin. Postcolonial literary theorist Gayatri Chakravorty Spivak wrote that Ramakrishna was a “Bengali bhakta visionary” and that as a bhakta, “he turned chiefly towards Kali.” Amiya P.Sen writes that “it is really difficult to separate the Tantrik Ramakrishna from the Vedantic”, since Vedanta and Tantra “may appear to be differ in some respects”, but they also “share some important postulates between them”.

The dialogue between psychoanalysis and Ramakrishna began in 1927 when Sigmund Freud’s friend Romain Rolland wrote to him that he should consider spiritual experiences, or “the oceanic feeling,” in his psychological works. Romain Rolland described the mystical states achieved by Ramakrishna and other mystics as an “‘oceanic’ sentiment,” one which Rolland had also experienced. Rolland believed that the universal human religious emotion resembled this “oceanic sense.” In his 1929 book La vie de Ramakrishna, Rolland distinguished between the feelings of unity and eternity which Ramakrishna experienced in his mystical states and Ramakrishna’s interpretation of those feelings as the goddess Kali.

Christopher Isherwood who wrote the book Ramakrishna and his Disciples (1965) said in a late interview,”Ramakrishna was completely simple and guileless. He told people whatever came into his mind, like a child. If he had ever been troubled by homosexual desires, if that had ever been a problem he’d have told everybody about them.(…) His thoughts transcended physical love-making. He saw even the mating of two dogs on the street as an expression of the eternal male-female principle in the universe. I think that is always a sign of great spiritual enlightenment.”

Some scholars of Indian religion, including Narasingha Sil, Jeffrey Kripal, and Sudhir Kakar, analyze Ramakrishna’s mysticism and religious practices using psychoanalysis, arguing that his mystical visions, refusal to comply with ritual copulation in Tantra, Madhura Bhava, criticism of Kamini-Kanchana (women and gold) reflects homosexuality.

Jeffrey Kripal’s controversial Kali’s Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna (1995) argued that Ramakrishna rejected Advaita Vedanta in favor of Shakti Tantra. In this psychoanalytic study of Ramakrishna’s life, Kripal argued that Ramakrishna’s mystical experiences were symptoms of repressed homoeroticism.

Other scholars and psychoanalysts including Romain Rolland, Alan Roland, Kelly Aan Raab, Somnath Bhattacharyya, J.S. Hawley and Gayatri Chakravorty Spivak argue that psychoanalysis is unreliable and Ramakrishna’s religious practices were in line with Bengali tradition.

In his 1991 book The Analyst and the Mystic, Indian psychoanalyst Sudhir Kakar saw in Ramakrishna’s visions a spontaneous capacity for creative experiencing. Kakar also argued that culturally relative concepts of eroticism and gender have contributed to the Western difficulty in comprehending Ramakrishna. Kakar saw Ramakrishna’s seemingly bizarre acts as part of a bhakti path to God.