Mouni Sadhu

Mouni Sadhu (17 August 189724 December 1971) was a Polish-born author whose name is Mieczysław Demetriusz Sudowski. He wrote about Western and Eastern spirituality, occultism, Hermeticism and Yoga traditions in India. Ramana Maharshi is known as his greatest personal influence.Mouni Sadhu, In Days of Great Peace, 2nd edition, revised and enlarged, George Allen and Unwin Ltd, 1957, p. 6. The name "Mouni Sadhu" is commonly translated as "silent monk" in Sanskrit.मो उनिसधु means "Silent" (Mouni); def. of mouna ref. mouna (mauna) [same]: Silence; the Truth of Brahman, expressed by the Brahman-knower by his mere abidance in stillness; Holy man (Sadhu) or monk

Early life and education Information about Sadhu's early life is limited. Different commentators have presented conflicting accounts of his early life.Rafal T. Prinke, "Mouni Sadhu Revealed", The Lamp of Thoth [Leeds, UK], Vol. II, 1983, No. 5.Nicholas Tereschenko, "Mouni Sadhu as I Knew Him", The Lamp of Thoth [Leeds, UK], Vol. III, No. 1.

On several occasions, he stated that he felt it was his "spiritual master" who was directing his pen and the spiritual messages found in his work.Paul Sedir, Initiations, translated from the French by Mouni Sadhu, Regency Press, London, 1967, p. 9.

Career At the age of 25, he became interested in Theosophy. He corresponded with Annie Besant and Charles Webster Leadbeater.In Days of Great Peace, 2nd edition, revised and enlarged, 1957, p. 49, George Allen and Unwin Ltd.

Travels Traveling to Paris in 1935, Mouni Sadhu visited the headquarters of the Association of Spiritual Friendships (Amitiés Spirituelles), founded by Paul Sédir. Mouni Sadhu's last book, published in 1967, was an English translation of Paul Sédir's French book Initiations. In the foreword to the translation, he stated that the author's descriptions of the mysterious places in northeastern France are based on personal experiences.Paul Sedir, Initiations, translated by Mouni Sadhu, Regency Press, 1967, Foreword, p. 7.

Between 1946 and 1948, Mouni Sadhu lived in Brazil before emigrating to Australia. During this time, he was involved in the Arunachala Group. His booklet Quem Sou Eu is a Portuguese translation of notes he had typed himself.Mouni Sadhu, In Days of Great Peace; at the Feet of Sri Ramana Maharshi, Diary Leaves from India, 1st edition, October 1952, Ramnarayan Press, Bangalore, p. 175. He arrived in Sydney on 17 September 1948 and later settled in Melbourne, which remained his primary residence for the rest of his life. In 1949, he visited India after receiving an invitation to stay at Sri Ramanasramam, and he later described the experience in In Days of Great Peace. He returned to Australia on the 23 September 1949, and in a 1953 naturalisation application, he stated that he had lived continuously in Melbourne and worked as an electrical mechanic for the Melbourne City Council, with part-time writing as an additional occupation.Sadhu, M., [n.d.], Declaration for Australian Citizenship, retrieved 2009‑05‑01.Sadhu, M., [n.d.], Declaration for Australian Citizenship, retrieved 2009‑05‑01; 30 June 2012.

Esoteric involvement While in Europe, from 1926 to 1933,Bonnie Cehovet, review of Sadhu's The Tarot: A Contemporary Course of the Quintessence of Hermetic Occultism (Wilshire, 1963). Mouni Sadhu belonged to an order of Rosicrucian Hermetists and published several articles on Tarot Hermetic philosophy and spirituality.Odrodzenie (Polish magazine dealing with esotericism and spirituality); articles published as D. Sudowski in issues: Sept. 1927; Jan., Feb., March, May, Sept., Oct. 1928. Some believe that Mouni Sadhu reverted from spirituality back to occultismThomas Merton, Patrick Hart, Naomi B. Stone, The Asian Journal of Thomas Merton, p. 190, n. 113 (New Directions, 1975; ). and that he was "obsessed with occultism"The Mountain Path, Vol. II, July 1965, No. 3, review of Theurgy: The Art of Effective Worship by editor Arthur Osborne. in his books, though this assertion is disputable.In Days of Great Peace, chapter XIII, "The Direct Path", p. 69, 2nd ed., 1957, George Allen and Unwin Ltd.Theurgy: The Art of Effective Worship, pp. 64–65, originally published 1965 by George Allen and Unwin; re‑published 2004 by Aeon Books.Ways to Self‑Realization, pp. 77–79, The Julian Press, 1962.Theurgy, p. 115, 2004 edition, Aeon Books, London.

Mouni Sadhu often referred to occult theories in his works, such as in the third chapter of Samadhi, "Occult Theories about the Higher Worlds,".Samadhi: The Superconsciousness of the Future, 1st edition, 1962, George Allen and Unwin Ltd, p. 23.

He elaborated further on his conception of both occultism and spirituality in the foreword to his book Ways to Self‑Realization: A Modern Evaluation of Occultism and Spiritual Paths, where he wrote: "Occultism is neither a synonymous term nor a substitute for spirituality, and spiritual men do not necessarily come from the ranks of occultists. They are two different things."Mouni Sadhu, Ways to Self‑Realization: A Modern Evaluation of Occultism and Spiritual Paths, Foreword, pp. ix–x, The Julian Press, 1962.

Mouni Sadhu often used the term "occult psychology," referring to aspects of the developing field of modern psychology. He refers the reader to William James's Varieties of Religious Experience several times.Mouni Sadhu, Concentration, Bibliography; Ways to Self‑Realization, Bibliography.

In his preface to Concentration, Mouni Sadhu introduced the works of Yogi Ramacharaka and Yoga.Mouni Sadhu, Samadhi, p. 114, George Allen and Unwin Ltd, 1962. He then dedicated Part I of Ways to Self‑Realization to William Walker Atkinson, with subsequent parts dedicated to Sri Ramana Maharshi, Paul Sédir, Dr Brandler‑Pracht and Dr Gérard Encausse (Papus).

In Chapter IX of Concentration, Mouni Sadhu states: "Perhaps in no other subdivision of human knowledge does there reign such disorder or lack of a system as in occult problems."Mouni Sadhu, Concentration, chapter IX, "The Western Tradition (Heart before Mind)", p. 51, George Allen and Unwin Ltd, 1959. In chapter XX of Ways to Self‑Realization, entitled "Maha Yoga and Its Value for the World," he wrote that the multiplicity of Yoga teachings demonstrates that none contains the fullness of Truth, and that "the Direct Path, also called Maha Yoga... as taught by the Maharishi" transcends all systems.Ways to Self‑Realization, ch. XX, pp. 74, 77–78, The Julian Press, 1962. He continued, "It became evident in this time of innumerable sects, religions, and philosophic and occult systems that a synthesis was urgently needed."Ways to Self‑Realization, ch. XX, pp. 78–79, The Julian Press, 1962.

Spirituality In 1949, Mouni Sadhu spent several months at the ashram of Ramana Maharshi (Sri Ramanasramam) in Tiruvannamalai, situated at the foot of the sacred mountain Arunachala in South India, worshipped since ancient times as the physical manifestation of Siva. He had spent the years since 1946 pursuing the quest of the Self (Overself) as taught by the Maharshi. Combined with his earlier inner striving, this prepared him to sit at the feet of the Great Rishi, whose life and teaching he regarded as those of a genuine spiritual master for the modern world. He describes his experiences in In Days of Great Peace, where he recounts attaining nirvikalpa samadhi. In all of his subsequent books, he paid tribute to Ramana Maharshi, describing him as "the last Great Rishis of India"See, for example, Concentration; The Tarot; Theurgy; Samadhi.Samadhi: The Superconsciousness of the Future, p. 15, 1st ed., 1962, George Allen and Unwin. and "the modern Great Rishi of India."Samadhi: The Superconsciousness of the Future, p. 13, George Allen and Unwin Ltd, 1962.

Mystic trilogy Mouni Sadhu's first three books form what he calls his Mystic Trilogy.Mouni Sadhu, Samadhi, p. 79, George Allen and Unwin Ltd, 1962. In the foreword to his last book (excluding Initiations, which was a translation), Meditation: An Outline for Practical Study, he describes its relationship to Concentration and Samadhi, writing: "the present work is like a continuation of the two just mentioned, and I am writing on the assumption that its two forerunners are well known to you. It would be impossible to repeat in Meditation the material previously expounded in other books."

1967 letter to Thomas Merton In a letter to Thomas Merton in 1967, requesting him as a spiritual brother to consider writing a foreword to a planned book to be published as Contemplation: An Outline for Practical Study.Thomas Merton, Seeds of Contemplation, pub. 1949 in the U.S. by New Directions; 1949 in Great Britain by Hollis and Carter, London. Thomas Merton was not in a position to accept the offer, and the book was not published. It was Mouni Sadhu's translation of Initiations that became his last published work.

In Days of Great Peace Influences Mouni Sadhu highly appreciated The Imitation of Christ and the Vivekachudamani ("Crest Jewel of Wisdom")Sankaracharya, Viveka‑Chudamani ("The Crest‑Jewel of Wisdom"), trans. Mohini M. Chatterji, India, 1888. of Sri Shankaracharya (Adi Sankara), the classic treatise of Advaita Vedanta, both of which he quoted extensively in his first published booklet Quem Sou Eu ("Who am I?"), published in Curitiba, Brazil, in 1948. He continued to quote both works throughout his books, particularly as themes for meditation. Around this time, he came into contact with the head of the Ramakrishna Mission in Paris,In Days of Great Peace, ch. IX, "My Path to Maharshi", p. 56, 2nd ed., revised and enlarged, 1957. the eminent Swami Siddheswarananda.Samadhi: The Superconsciousness of the Future, ch. II, "Development of the Subtle Senses and the Superconsciousness in Man", p. 20, 1962; 2nd impression 1971.

Mouni Sadhu

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