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Two Saints: Speculations Around and About Ramakrishna Paramahamsa and Ramana Maharishi
The life of Ramakrishna Paramahamsa 'enables us to see God face to face', Gandhiji wrote. Similarly, when someone in his circle was distraught, the Mahatma sent him to spend time at the Ashram of Ramana Maharshi. The Paramahamsa and the Maharshi have been among the greatest spiritual figures of our country. They have transformed the lives of and have been a solace to millions. Their peak, mystic experience is what we yearn to have. But what if several of the experiences they had occur in other circumstances also?With the rigour and painstaking research that mark all his work, Shourie probes the lives of two of India's greatest spiritual masters in the light of the breath-taking advances in neuroscience as well as psychology and sociology. The result is a book of remarkable an examination - and ultimately reconciliation - of science and faith as also of seemingly antagonistic, irreconcilable worldviews.
672 pages, Kindle Edition
First published May 23, 2017
57 people are currently reading
326 people want to read
About the author
Arun Shourie
39 books298 followersIndian economist, journalist, author and politician.
He has worked as an economist with the World Bank, a consultant to the Planning Commission of India, editor of the Indian Express and The Times of India and a Minister of Communications and Information Technology in the Vajpayee Ministry (1998–2004). He was awarded the Ramon Magsaysay Award in 1982 and the Padma Bhushan in 1990.
Popularly perceived as one of the main Hindu nationalist intellectuals during the 90s and early 2000s.
He has worked as an economist with the World Bank, a consultant to the Planning Commission of India, editor of the Indian Express and The Times of India and a Minister of Communications and Information Technology in the Vajpayee Ministry (1998–2004). He was awarded the Ramon Magsaysay Award in 1982 and the Padma Bhushan in 1990.
Popularly perceived as one of the main Hindu nationalist intellectuals during the 90s and early 2000s.
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Displaying 1 - 15 of 15 reviews
February 26, 2019
I suspect this book is extremely controversial for many, though it echoes many of my own views. The central premise of the book is that there is a middle ground position between: a.) true believers who insist that gurus and god-men hold superpowers and can perform miracles, and b.) rational skeptics who hold that god-men are inherently frauds and their followers are necessarily either shills or dunces.
What is this middle way? First of all, it denies the existence of the supernatural and rejects the premise that certain men and women -- through great virtue or intense practice -- can circumvent the laws of physics. (Which isn’t to suggest that great virtue and intense practice can’t have profound impacts on a person and the community in which he or she resides.) Secondly, on the other hand, it acknowledges that scientific findings (or at least feasible hypotheses) on matters such as out-of-body experiences (OBE,) hypnotic trances states, hallucinations, epileptic seizures, the placebo effect, and near-death experiences (NDE) can offer insight into how rational, intelligent, and good-natured individuals might develop a belief in the supernatural. There is a third premise that is implicit throughout Shourie’s discussion of the life and works of these two great teachers (also which I share), which is that a lack of superpowers in no way detracts from what these two great gurus achieved.
As the subtitle suggests, the author is merely speculating as there is no way to put these ideas to the test, given these individuals are long deceased and (unlike, say, the Dalai Lama) would be unlikely to show an interest in such explorations even if they were alive. However, Shourie seeks to systematically demonstrate connections between the events described by the holy-men and their followers and what scientific papers have described with respect to studies of unusual phenomena like OBE, NDE, and hallucinations. (e.g. it’s long been known that with an electrode applied to the right place on the brain a neuroscientist can induce an OBE in anyone. The widespread accounts of this feeling /experience that one is rising out of one’s body, often by respectable individuals of impeccable character, is one of the reasons for believing there must be an immaterial soul that is merely carted about by the body.)
The titular two saints that Shourie makes the centerpiece of his inquiry are the Bengali bhakti yogi Sri Ramakrishna and the jnana yogi from Tamil Nadu, Sri Ramana Maharshi. [For those unfamiliar with the terms “Bhakti Yogi” and “Jnana Yogi,” the former are those whose practice emphasize devotion and worship while the latter are those whose practice emphasize self-inquiry and study. The third leg of the stool being “Karma Yogis,” who focus upon selfless acts is the core of their pursuit of spirituality.] These two teachers were both born in the 19th century, though Sri Ramana lived through the first half of the 20th century. Besides being widely adored and seen as holy-men of the highest order, they also serve as a kind of bridge between the ancient sages who lived out simple lives of spirituality in destitution and the modern gurus who often have vast commercial enterprises ranging from hair-care products to samosa mix all run from ashrams that are similar to academic universities in scope and grandeur. Some might argue that Ramakrishna and Ramana were the last of their kind in terms of being internationally sought after as teachers while not running an international commercial enterprise. Another way of looking at it is that they are modern enough that the events of their lives are highly documented, but not so modern as to have the taint modernity upon them.
The book is organized over sixteen chapters, and is annotated in the manner of scholarly works. The early chapters delve deeply into the life events of these two men, and in particular events that are used as evidence of their miraculousness. Through the middle, the author looks at how events in these individual’s life correspond to findings in studies of subjects such as the placebo effect (ch. 10,) hallucinations (ch. 7, e.g. given sleep or nutritional deprivation,) and hypnotic suggestion (ch. 9.) Over the course of the book, the chapters begin to look more generally at questions that science is still debating, but which are pertinent to spirituality – e.g. what is the nature of the self (ch. 12), what is consciousness? (ch. 13), and what does it mean for something to be real (ch. 15.) The final chapter pays homage to these two saints.
I found this book to be highly thought-provoking and well-researched. Shourie is respectful of the two teachers, while at the same time insisting that it’s not necessary for them to be super-powered for them to be worthy of emulation, respect, and study. I’d highly recommend this book for anyone interested in the questions of mystical experience and the scientific insights that can be offered into it.
What is this middle way? First of all, it denies the existence of the supernatural and rejects the premise that certain men and women -- through great virtue or intense practice -- can circumvent the laws of physics. (Which isn’t to suggest that great virtue and intense practice can’t have profound impacts on a person and the community in which he or she resides.) Secondly, on the other hand, it acknowledges that scientific findings (or at least feasible hypotheses) on matters such as out-of-body experiences (OBE,) hypnotic trances states, hallucinations, epileptic seizures, the placebo effect, and near-death experiences (NDE) can offer insight into how rational, intelligent, and good-natured individuals might develop a belief in the supernatural. There is a third premise that is implicit throughout Shourie’s discussion of the life and works of these two great teachers (also which I share), which is that a lack of superpowers in no way detracts from what these two great gurus achieved.
As the subtitle suggests, the author is merely speculating as there is no way to put these ideas to the test, given these individuals are long deceased and (unlike, say, the Dalai Lama) would be unlikely to show an interest in such explorations even if they were alive. However, Shourie seeks to systematically demonstrate connections between the events described by the holy-men and their followers and what scientific papers have described with respect to studies of unusual phenomena like OBE, NDE, and hallucinations. (e.g. it’s long been known that with an electrode applied to the right place on the brain a neuroscientist can induce an OBE in anyone. The widespread accounts of this feeling /experience that one is rising out of one’s body, often by respectable individuals of impeccable character, is one of the reasons for believing there must be an immaterial soul that is merely carted about by the body.)
The titular two saints that Shourie makes the centerpiece of his inquiry are the Bengali bhakti yogi Sri Ramakrishna and the jnana yogi from Tamil Nadu, Sri Ramana Maharshi. [For those unfamiliar with the terms “Bhakti Yogi” and “Jnana Yogi,” the former are those whose practice emphasize devotion and worship while the latter are those whose practice emphasize self-inquiry and study. The third leg of the stool being “Karma Yogis,” who focus upon selfless acts is the core of their pursuit of spirituality.] These two teachers were both born in the 19th century, though Sri Ramana lived through the first half of the 20th century. Besides being widely adored and seen as holy-men of the highest order, they also serve as a kind of bridge between the ancient sages who lived out simple lives of spirituality in destitution and the modern gurus who often have vast commercial enterprises ranging from hair-care products to samosa mix all run from ashrams that are similar to academic universities in scope and grandeur. Some might argue that Ramakrishna and Ramana were the last of their kind in terms of being internationally sought after as teachers while not running an international commercial enterprise. Another way of looking at it is that they are modern enough that the events of their lives are highly documented, but not so modern as to have the taint modernity upon them.
The book is organized over sixteen chapters, and is annotated in the manner of scholarly works. The early chapters delve deeply into the life events of these two men, and in particular events that are used as evidence of their miraculousness. Through the middle, the author looks at how events in these individual’s life correspond to findings in studies of subjects such as the placebo effect (ch. 10,) hallucinations (ch. 7, e.g. given sleep or nutritional deprivation,) and hypnotic suggestion (ch. 9.) Over the course of the book, the chapters begin to look more generally at questions that science is still debating, but which are pertinent to spirituality – e.g. what is the nature of the self (ch. 12), what is consciousness? (ch. 13), and what does it mean for something to be real (ch. 15.) The final chapter pays homage to these two saints.
I found this book to be highly thought-provoking and well-researched. Shourie is respectful of the two teachers, while at the same time insisting that it’s not necessary for them to be super-powered for them to be worthy of emulation, respect, and study. I’d highly recommend this book for anyone interested in the questions of mystical experience and the scientific insights that can be offered into it.
September 10, 2023
To decimate faith by medicalising the saints that preach it. How I sat through the book is a mystery, it's most definitely a very hard read, even excruciatingly so as it progresses. I am from a medical background, even then, Mr Shourie's allusions to lateral-orbital frontal cortex and dorso-lateral prefrontal cortex spun me a bit. It takes a highly intelligent person to write a book on saints with 50 pages of just references and bibliography. He must have really REALLY wanted to make a point. Unless it's vital for you to get the point he's making, just prioritise your peace of mind.
June 5, 2017
A must read book for any scientific mind wanting to understand the science and myth of India's mysticism. An incisive study backed by evidence - essentially a scientific approach to understanding India's ancient insights and most importantly an inspiration to walk the path.
July 2, 2024
Being an Indian, I am familiar with both saints but this is the first time I am reading about them and the author has mentioned few very nice incidents from their lives. However, the book is more than just speculation and delves deep into the psychological and neurological basis of spiritual experiences.
The funniest thing about this book is that the author claims his intention is to not to drag both of the saints and taint their image but after every 3 pages, he does exactly that, again emphasizing it's not about them. He has to pick a side.
The book got annoyingly repetitive with the scientific evidence that was actually going nowhere, except for a few instances in NDE.
Book seems very disconnected and looks like a Hodge podge of reports with a lot of loopholes.
Ex. When the report talks about beta endorphins and peptides as a means of blocking pain and causing pleasure. My question is but why does that happen in the first place?
It's like the author was jumping to explain something that he could mildly justify ignoring the grounds on which that "something" is based.
The book tried to compare apples and oranges is all I'm going to say. Sometimes it's better to not find an explanation for a few things because we are just not that evolved yet instead of attempting to attribute misleading causes.
The reason I rated it as 3 stars was because there were few interesting reports that he mentioned which captured my attention and was fun to read about.
The funniest thing about this book is that the author claims his intention is to not to drag both of the saints and taint their image but after every 3 pages, he does exactly that, again emphasizing it's not about them. He has to pick a side.
The book got annoyingly repetitive with the scientific evidence that was actually going nowhere, except for a few instances in NDE.
Book seems very disconnected and looks like a Hodge podge of reports with a lot of loopholes.
Ex. When the report talks about beta endorphins and peptides as a means of blocking pain and causing pleasure. My question is but why does that happen in the first place?
It's like the author was jumping to explain something that he could mildly justify ignoring the grounds on which that "something" is based.
The book tried to compare apples and oranges is all I'm going to say. Sometimes it's better to not find an explanation for a few things because we are just not that evolved yet instead of attempting to attribute misleading causes.
The reason I rated it as 3 stars was because there were few interesting reports that he mentioned which captured my attention and was fun to read about.
August 13, 2020
The writer dares to inquire that a few have courage to delve into: understanding the lives of these two most revered saints of India. His approach is not that of a devotee; nor is he an Indian who has unwavering faith in the mystic traditions of India. He has an empirical man who believes in scientific verification of all those incidents and miracles assigned to the saints.
Whatever so called mystical experiences these two saints underwent, he examines them through the lenses of neurological and other brain related research. He finds many parallels between what they went through and experienced and what neurological researchers have recorded in case of some subjects who have had almost similar experiences. He summarizes his approach thus: in the book, we first get to see the two saints as they live and move about, and notice some symptoms. And then we learn a bit about parallel conditions in which those sorts of symptoms occur. And later, what neuroscience says about those symptoms. The objective is to dispel blindness of a devotee and to understand the phenomenon through natural explanation before leaping for the supernatural explanation.
These are his conclusions:
• The mystical experiences of these saints can be simulated by triggering some points on the cortex with electrodes. Thus, what happened to these saints is merely activation and interconnections of some neurons. These experiences can be activated artificially or though intense longing. (Intense longing impacts brain, mind and body).
• What they experienced was very much the part of Indian conditioning, mythology and tradition. Thus, Ramakrishna only saw Kali, Krishna and those who form Indian pantheon of gods. This is also the case with Christians, Tibetans, Muslims and others: their so called godly experiences fall within the accepted religious tradition. The writer describes this with tongue in cheek: The forms in which we ‘see’ the gurus today are almost entirely the result of Sardar Sobha Singh’s paintings, certainly more so than of any reliable accounts in writings that the Sikhs hold sacred. He also comments in this regard: All of them have one thing in common: they relate to religion and to religious figures that he venerates—perhaps the veena too as it is the instrument Goddess Saraswati plays…The forms and attributes of the deities, and what they do and counsel they give in the visions are exactly what are prefigured in our mythologies.
• Whatever psychic or psychological experiences these saints underwent might be ascribed to the extreme austerities and prolonged periods of immersion.
• The description of lives of these saints as has been recorded in books, anecdotes and their biographies has to be taken with a pinch of salt. The reason is understandable: all these records are either based on the personal reminisces of the saints, on the one hand, and the remembered experiences of the devotees themselves on the other. The absence of objective description raises many doubts. Thus, all those miracles ascribed to them have been either reported by the saints themselves or by their devotees who treat them not less than avatars. Moreover, memory is not a videotape being replayed, we are cautioned. It is ‘a dynamic act of creation’; Leonard Mlodinow points out in his engrossing book, Subliminal.
• The author’s opinion is that the mystic experiences of these saints can be explained in terms of natural; neurological researches can with the passage of time understand the dynamics of what happened to the physical and psychological entities of these saints.
• However, the Shourie hardly doubts the goodness and humanity of these saints. The real miracle in their case was their goodness, their compassion, the complete consistency of their teachings and their life.
• All those so called mystical experiences and visions are called peripherals by the writer. For these, he maintains, there might be many explanations, natural and scientific. And these experiences are insignificant as compared to their goodness and compassion.
Shourie’s investigative mind and approach have tried to dispel all those clouds and mist that generally surround the life of saints.
Whatever so called mystical experiences these two saints underwent, he examines them through the lenses of neurological and other brain related research. He finds many parallels between what they went through and experienced and what neurological researchers have recorded in case of some subjects who have had almost similar experiences. He summarizes his approach thus: in the book, we first get to see the two saints as they live and move about, and notice some symptoms. And then we learn a bit about parallel conditions in which those sorts of symptoms occur. And later, what neuroscience says about those symptoms. The objective is to dispel blindness of a devotee and to understand the phenomenon through natural explanation before leaping for the supernatural explanation.
These are his conclusions:
• The mystical experiences of these saints can be simulated by triggering some points on the cortex with electrodes. Thus, what happened to these saints is merely activation and interconnections of some neurons. These experiences can be activated artificially or though intense longing. (Intense longing impacts brain, mind and body).
• What they experienced was very much the part of Indian conditioning, mythology and tradition. Thus, Ramakrishna only saw Kali, Krishna and those who form Indian pantheon of gods. This is also the case with Christians, Tibetans, Muslims and others: their so called godly experiences fall within the accepted religious tradition. The writer describes this with tongue in cheek: The forms in which we ‘see’ the gurus today are almost entirely the result of Sardar Sobha Singh’s paintings, certainly more so than of any reliable accounts in writings that the Sikhs hold sacred. He also comments in this regard: All of them have one thing in common: they relate to religion and to religious figures that he venerates—perhaps the veena too as it is the instrument Goddess Saraswati plays…The forms and attributes of the deities, and what they do and counsel they give in the visions are exactly what are prefigured in our mythologies.
• Whatever psychic or psychological experiences these saints underwent might be ascribed to the extreme austerities and prolonged periods of immersion.
• The description of lives of these saints as has been recorded in books, anecdotes and their biographies has to be taken with a pinch of salt. The reason is understandable: all these records are either based on the personal reminisces of the saints, on the one hand, and the remembered experiences of the devotees themselves on the other. The absence of objective description raises many doubts. Thus, all those miracles ascribed to them have been either reported by the saints themselves or by their devotees who treat them not less than avatars. Moreover, memory is not a videotape being replayed, we are cautioned. It is ‘a dynamic act of creation’; Leonard Mlodinow points out in his engrossing book, Subliminal.
• The author’s opinion is that the mystic experiences of these saints can be explained in terms of natural; neurological researches can with the passage of time understand the dynamics of what happened to the physical and psychological entities of these saints.
• However, the Shourie hardly doubts the goodness and humanity of these saints. The real miracle in their case was their goodness, their compassion, the complete consistency of their teachings and their life.
• All those so called mystical experiences and visions are called peripherals by the writer. For these, he maintains, there might be many explanations, natural and scientific. And these experiences are insignificant as compared to their goodness and compassion.
Shourie’s investigative mind and approach have tried to dispel all those clouds and mist that generally surround the life of saints.
July 17, 2018
This book intrigued me so much as it talks about the two great sages of India whom I revere so much. I wanted to read since I thought I would know more about these saints in detail. The author critically analyses the experiences and visions of Sri Ramakrishna and Maharishi Ramana. It gives us a completely new view on the their teachings and their life. In-detail research on the different aspects of human brain under various conditions and comparing it with the experiences of these holy men is the central theme of this book. The author does not refute any beliefs but puts the facts before us to decide ourselves. He tries to find answers for the many questions that everyone has regarding the life, death and life after death. The logical analysis of near-death experiences is another important chapter of this book. It has increased my respect and admiration towards Sri Ramakrishna and Ramana Maharishi.
November 15, 2024
This is a fantastic book that deserves to be read more widely. India tends to lack critical, secular discussion about its saints, which may only serve to create wider respect for them, as Shourie’s book demonstrates. As a sidenote: I absolutely hate Shourie’s writing style, which smacks of feigned erudition and narcissism. But once I got past his style, I began to appreciate what he was trying to do with this book – bringing science and spirituality into dialogue, in a way that disrespects or strawmans neither side (although Shourie does lean extensively towards the ‘science’ side of the debate). This is a wide-ranging survey of some events from the life of two of the greatest Indian saints of the modern era: Sri Ramakrishna and Ramana Maharshi. Shourie uses their lives to talk about multiple issues in psychology and neuroscience.
He talks about the saints’ trances and other mystical experiences, and aims to demonstrate that they were neurologically induced, or even results of a specific type of epilepsy. But I don’t think that even if Shourie is successful in demonstrating the neurological (as opposed to spiritual or extrasensory) origins of their experiences, that somehow discredits the saints. To be fair to Shourie, even he believes that Ramakrishna and Ramana, like his favourite Gandhi, are examples to be followed by us in the moral development of our character. But my point is different. I don’t think that showing the neurological origins of their mystical experiences even spiritually discredits the saints. Isn’t it possible that the process of meditation is geared towards creating neurological activity that induces mystical states? And if that is true, isn’t it an even greater wonder how religions have known about ways to influence neurological activity for thousands of years? The history of meditation (or Yoga), from this perspective, becomes the history of our interaction with neurology before it became a modern ‘science’. An example comes to mind – texts on meditation tell us to focus in between our eyebrows, or at the tip of the nose. Does sustained focus on these areas lead to neurological activity which creates trance-like states? And many of these trance-like states are educational, and influenced the philosophy of these saints. If so, there is no discrediting happening here, just a secular way of appreciating these saints, devoid of the unquestioning, hagiographical veneration so common in our literature – a veneration that would not be encouraged by true saints, but only by their dogmatic, organised followers.
I am also in agreement with Shourie’s critique of Ramana’s Advaitic ideas. Why would the perfect Brahman/Self create a limited ego for its own illusion? Here, Ramakrishna would come in and talk about leela (divine play) as the reason. Shourie probably did not read the Kathamrita seriously, or he would have mentioned this point.
Besides these (and many other) shortcomings in Shourie’s discussion of Ramakrishna in particular, which can be attributed to his lack of detailed reading of the literature surrounding Ramakrishna, I definitely appreciated reading this book and encourage critical discussion on mystics of this sort in India.
He talks about the saints’ trances and other mystical experiences, and aims to demonstrate that they were neurologically induced, or even results of a specific type of epilepsy. But I don’t think that even if Shourie is successful in demonstrating the neurological (as opposed to spiritual or extrasensory) origins of their experiences, that somehow discredits the saints. To be fair to Shourie, even he believes that Ramakrishna and Ramana, like his favourite Gandhi, are examples to be followed by us in the moral development of our character. But my point is different. I don’t think that showing the neurological origins of their mystical experiences even spiritually discredits the saints. Isn’t it possible that the process of meditation is geared towards creating neurological activity that induces mystical states? And if that is true, isn’t it an even greater wonder how religions have known about ways to influence neurological activity for thousands of years? The history of meditation (or Yoga), from this perspective, becomes the history of our interaction with neurology before it became a modern ‘science’. An example comes to mind – texts on meditation tell us to focus in between our eyebrows, or at the tip of the nose. Does sustained focus on these areas lead to neurological activity which creates trance-like states? And many of these trance-like states are educational, and influenced the philosophy of these saints. If so, there is no discrediting happening here, just a secular way of appreciating these saints, devoid of the unquestioning, hagiographical veneration so common in our literature – a veneration that would not be encouraged by true saints, but only by their dogmatic, organised followers.
I am also in agreement with Shourie’s critique of Ramana’s Advaitic ideas. Why would the perfect Brahman/Self create a limited ego for its own illusion? Here, Ramakrishna would come in and talk about leela (divine play) as the reason. Shourie probably did not read the Kathamrita seriously, or he would have mentioned this point.
Besides these (and many other) shortcomings in Shourie’s discussion of Ramakrishna in particular, which can be attributed to his lack of detailed reading of the literature surrounding Ramakrishna, I definitely appreciated reading this book and encourage critical discussion on mystics of this sort in India.
November 27, 2025
This book is a provocative and meticulously researched work that examines the lives of two towering figures in modern Indian history: Ramakrishna Paramahamsa and Ramana Maharshi. Shourie's extraordinary scholarship and his willingness to ask uncomfortable questions about figures who have been placed beyond criticism in Indian spiritual discourse. He brings a journalist's rigor and a rationalist's skepticism to his investigation, poring over original texts, testimonies, and biographical accounts with remarkable thoroughness. His writing is clear, methodical, and often compelling as he presents evidence that challenges the hagiographic narratives surrounding these saints. For readers interested in critical religious studies or those who value questioning over blind acceptance, Shourie provides a wealth of primary source material and raises important questions about how we construct religious authority.
Shourie's approach, which at times feels less like balanced inquiry and more like a prosecution. His rationalist lens, while valuable, can be reductive when applied to mystical experiences and spiritual states that may not yield easily to empirical analysis. He displays what some readers perceive as a fundamental lack of sympathy for the religious experience itself, approaching devotion and faith as phenomena to be explained away rather than understood on their own terms. The book can feel relentless in its criticism, offering little space for the possibility that these figures, whatever their human frailties, might have genuinely touched something profound in the spiritual realm. His treatment of Ramakrishna's reported mystical experiences and unconventional behavior, in particular, sometimes borders on dismissive, interpreting them through frameworks of pathology rather than considering alternative understandings of consciousness and spiritual attainment.
Critics have accused him of cherry-picking evidence to support predetermined conclusions and of failing to engage seriously with the positive testimonies of those whose lives were transformed by these saints. There's an undertone throughout the work that can feel contemptuous not just of the saints themselves but of their millions of devotees, which many find troubling. The book sparked considerable controversy upon publication, with defenders of Ramakrishna and Ramana arguing that Shourie fundamentally misunderstands the nature of spiritual realization and applies inappropriate standards to evaluate lives lived in extraordinary states of consciousness.
Shourie writes with clarity and occasional wit, making complex philosophical and historical arguments accessible to general readers. It has opened up space for more nuanced discussions about spirituality, the construction of religious authority, and the difference between the historical person and the mythologized saint. Regardless of agreement with Shourie's conclusions, the book demands engagement and refuses to allow comfortable pieties to go unchallenched, which in itself is a valuable contribution to religious discourse in India.
Shourie's approach, which at times feels less like balanced inquiry and more like a prosecution. His rationalist lens, while valuable, can be reductive when applied to mystical experiences and spiritual states that may not yield easily to empirical analysis. He displays what some readers perceive as a fundamental lack of sympathy for the religious experience itself, approaching devotion and faith as phenomena to be explained away rather than understood on their own terms. The book can feel relentless in its criticism, offering little space for the possibility that these figures, whatever their human frailties, might have genuinely touched something profound in the spiritual realm. His treatment of Ramakrishna's reported mystical experiences and unconventional behavior, in particular, sometimes borders on dismissive, interpreting them through frameworks of pathology rather than considering alternative understandings of consciousness and spiritual attainment.
Critics have accused him of cherry-picking evidence to support predetermined conclusions and of failing to engage seriously with the positive testimonies of those whose lives were transformed by these saints. There's an undertone throughout the work that can feel contemptuous not just of the saints themselves but of their millions of devotees, which many find troubling. The book sparked considerable controversy upon publication, with defenders of Ramakrishna and Ramana arguing that Shourie fundamentally misunderstands the nature of spiritual realization and applies inappropriate standards to evaluate lives lived in extraordinary states of consciousness.
Shourie writes with clarity and occasional wit, making complex philosophical and historical arguments accessible to general readers. It has opened up space for more nuanced discussions about spirituality, the construction of religious authority, and the difference between the historical person and the mythologized saint. Regardless of agreement with Shourie's conclusions, the book demands engagement and refuses to allow comfortable pieties to go unchallenched, which in itself is a valuable contribution to religious discourse in India.
August 30, 2018
This book attempts to get two mangos with one stone. It would appeal to a rationalist as supporting his views against Gods and God man and their paranormal mysteries and miracles. While a seeker of spiritual knowledge would be able to easily discern the limitations of current science and technology to explain and rationalise the mysteries of spiritual giants. The author has brilliantly analysed the brain and its working through various neuroscience findings and at the same time has devolved deeply in to the various paranormal phenomenon experienced by the two greatest saints of recent past . He has also very nicely brought out how third party retelling of events that could be highly coloured based on their biases, prejudices and also the level of scientific advancement obtained in their time.
A reading of this book would enable one to differentiate between the fake and the original in their quest for paranormal experiences. However, the author has not dealt much with psychotropic drugs and their effects which can also mislead many. Perhaps some more insight in to the modern quantum physics and ideas such as dark energy and matter could further enhance our understanding. On the whole a good reading but some of the details and repetition could have been avoided to make it more readable.
A reading of this book would enable one to differentiate between the fake and the original in their quest for paranormal experiences. However, the author has not dealt much with psychotropic drugs and their effects which can also mislead many. Perhaps some more insight in to the modern quantum physics and ideas such as dark energy and matter could further enhance our understanding. On the whole a good reading but some of the details and repetition could have been avoided to make it more readable.
July 20, 2025
Probably one of the most interesting books I will ever read.
Arun Shourie takes 2 renowned godmen and brings them down to Earth with modern science.
Ecstatic seizures and near death experiences and more are analyzed and explained as all taking place within our brain which is very much in this world, not another one beyond here. Arun also took apart some books that I had previously liked and showed them to be rubbish. What logical arguments he puts forth. I've not read such professional thesis since Ambedkar proving caste was invented by Brahmins.
It has to be read slowly and many words had to be looked up.
Very impressed with the book. It has changed my views and beliefs and I'm grateful that Arun was brave enough to tackle the millions of "followers."
Arun Shourie takes 2 renowned godmen and brings them down to Earth with modern science.
Ecstatic seizures and near death experiences and more are analyzed and explained as all taking place within our brain which is very much in this world, not another one beyond here. Arun also took apart some books that I had previously liked and showed them to be rubbish. What logical arguments he puts forth. I've not read such professional thesis since Ambedkar proving caste was invented by Brahmins.
It has to be read slowly and many words had to be looked up.
Very impressed with the book. It has changed my views and beliefs and I'm grateful that Arun was brave enough to tackle the millions of "followers."
Read
January 22, 2020Amazing, the level of hard work that is expected by Mr. Shourie is quite visible in this masterpiece.
September 16, 2022
A lot of reasoning has been put forward through research and medical science. Devotion however in my opinion doesn’t need any logic. Salutations to our revered Gurus and Saints.
November 2, 2024
Lacks spiritual insights.
April 1, 2023
I did not enjoy the book at all. Although there are many records about the two well-known saints, the author seemed to focus too much on their famous admirers and followers. He attempted to connect various phenomena to epilepsy or changes in brain patterns resulting from long years of meditation. He even went off on tangents, trying to imply whether self-hypnotism was attempted or if the devotees were subjected to hypnotism.
One thing the author did not address was that if meditation can change the brain, why did it not affect Buddha? Or did it? When these saints see God/Self in everything, is it due to reaching a very high state of understanding after years of meditation, something that we are not capable of?
The author did not bring up Sri Arobindo's comments or his writings, even though his meditations were famous, and many have written about him. Sri Arobindo was more recent than the two saints mentioned. Neither did he touch much on Swami Vivekananda, who was taught to meditate by Sri Ramakrishna himself.
The book itself was excessively long, with lengthy chapters and many repetitions. A concise second edition of around 300 pages would be more helpful.
One thing the author did not address was that if meditation can change the brain, why did it not affect Buddha? Or did it? When these saints see God/Self in everything, is it due to reaching a very high state of understanding after years of meditation, something that we are not capable of?
The author did not bring up Sri Arobindo's comments or his writings, even though his meditations were famous, and many have written about him. Sri Arobindo was more recent than the two saints mentioned. Neither did he touch much on Swami Vivekananda, who was taught to meditate by Sri Ramakrishna himself.
The book itself was excessively long, with lengthy chapters and many repetitions. A concise second edition of around 300 pages would be more helpful.
May 9, 2020
As far as known Arun Shourie is not a spiritual propagandist but an objective person. In that sense, he has done justice to this book. Comparing two saints he has made an arduous attempt to link science and spirituality. Indeed appreciate the great cerebral adventure that makes this book an outstanding one. But to tell if he is completely right (or not), one should have "really" known Ramakrishna Paramahamsa and Ramana Maharshi. A brilliant read. Highly recommended.
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