We found a newspaper clipping published in 1880 in the London Telegraph of a fascinating account of a Indian Fakir (Hatha Yogi) called Sadhu Haridas being buried alive for 40 days and then being completely resuscitated. Yet another story showing the amazing untapped powers of our minds through meditation.
“From the time of the box being opened to the recovery of the voice, not more than half an hour could have elapsed; and in another half hour, the Fakir talked with myself and those about him freely, though feebly, like a sick person. Then we left him, convinced that there had been no fraud or collusion in the exhibition we had witnessed.” Claude Wade’s account of the famous Fakir of Lahore
WONDERFUL PERFORMANCES OF THE INDIAN FAKIRS.
A WELL-ATTESTED ACCOUNT OF A FAKIR
WHO WAS SEALED UP, BURIED, AND RESUSITATED
AFTER FORTY DAYS
- THE PROCESS OF REVIVING THE VITAL SPARK
From the London Telegraph
Published Aug 22 1880
We are not told of whether the Seven Sleepers who retired to a cave in Ephesus during the reign of the Christian-killing Emperor Decius, and only woke up 155 years afterward, when Theodosius II. was on the throne, made any special preparation, but probably they did not. Perhaps it was not necessary. Those where stirring times for members of the new faith, and they had little opportunity to grow obese. But, as a rule, to fast successfully it is said to be necessary for a man to abstain beforehand, and reduce himself most carefully to the required condition by a long course of preparation. Pre-eminent at this art of suspending animation -for an art it becomes -are the Easterns, and most wonderful stories are told of the natives of India, which, whether their powers are due to narcotics or any other process, seem to open up-if true-a Wide field of medical study. One of these Indian stories, ‘not easily accessible, but of considerable interest on account of the known veracity of the witnesses, will probably be read with interest at the present time, and is inserted here. The author of it was one Hon. Capt.Osborn, and the notes made of his statement, here subjoined, come from an almost unique copy printed for private’ circulation.
“ Runjeet Sing had heard from a Seyd or Fakir who lived in the mountains, that the latter could allow himself to-be buried when in a condition of apparent death, without really ceasing to live, seeing that he understood the art of being’ brought back to life on being exhumed after several months
had passed. To the Maharaja this appeared to be a rank impossibility. In order, however, that he should he convinced one way or the other, he ordered the Fakir to be summoned to the Court, and caused him to undertake the singular experiment, under a threat that no means of precaution would be wanting toward the discovery of fraud. The Fakir consequently ’caused himself to appear in a state of apparent death. When every spark of life had seemingly vanished, he was, in the presence of the Maharajah and the nobles who surrounded him, wrapped up in the linen on which he had been sitting, and on which the the seal of Runjeet Sing was placed. The body was then deposited in a chest, on which Runjeet
Sing, with his own hand, fixed at heavy padlock.
The chest was carried outside the town and buried in a garden belonging to the Minister; barley was sown over the spot, a wall was erected around it, and sentinels posted. On the fortieth day, when the chest containing the Fakir was dug up and opened the man was found cold and stark in precisely the same condition as that in which he had been left. With much trouble he was restored to life by means of heat applied to the head, afflation in the ears and mouth, rubbing the body. &c. The Minister Rajah Dhyan-Sing. assured a friend that
he had this Fakir, whose name was Haridas, for a period of four months under the earth at Jummoo in the mountains. On the day of his burial he had caused his beard to be shaved off, and when he was taken up again his chin was just as smooth as on the day when he was consigned to the earth –a proof, as would seem, of suspended animation.It is related that the Fakir in question took a purgative some time before the burial display, and for several days afterward lived only on a scanty milk diet. On the day of the interment it is said that,
instead of taking any nourishment, he swallowed eighty yards of a strip of linen of the breadth of three fingers, which he immediately drew up again, his object being to clean the stomach. However wonderful and perhaps laughable these operations appear to many, it is plain that these people must have a singular control over the deferent organs of their bodies, and more especially over
their muscular contractions.
When all the necessary preparations have been accomplished, the Fakir closes all the openings of his body with stoppers made of aromatic wax, lays his tongue far back in his throat, crosses his hands on his breast, and suspends animation by means of holding his breath. On his being brought back to life one of the first operations is by means of the fingers, to draw the tongue away from the back of the throat; a warm and aromatic paste made of meal is then placed on his head, and air is blown into his lungs and into the ear-holes, from which the Wax stoppers have been removed, the stoppers in the nostrils being presently forced out with an explosive noise. This is said to be the first sign of a return to life. He then gradually commences to breathe, opens the eyes, and recovers consciousness, continuous friction of the body being carried on all the time.
” Here is a further curious statement of opinion on the subject of the Indian stories from an equally rare source, the littlo pamphlet of Sir Claude Wade,
published in 1837. ‘I was present ’ he writes, ‘at the Court of Ranjeet Singh when the Fakir, mentioned by the Hon. Capt. Osborne, was buried alive for six weeks; and, although I arrived at few hours after his actual interment; and did not, consequently, witness that part of the phenomenon, I had the testimony of Runjeet Singh himself, and others of the most credible witnesses of his Court, to the truth of the Fakir having been buried before them; and, from my having been myself present when he was disinterred , and restored to a state of perfect vitality in a position so close to him as to render any deception impossible, it is my firm belief that there was no collusion in producing the extraordinary sight which I have to relate.
I will briefly state what I saw, to enable others to judge of the weight due to my evidence, and whether my proof of collusion can, in in their opinion, be detected. On the approach of the appointed time, according to invitation, I accompanied Runjeet Singh to the spot where the Fakir had been buried. It was in a square building, called a barra durra, in the middle of one of the gardens adjoining the Palace at Lahore, with an open veranda all round, having an enclosed room in the centre. On arriving there, Runjeet Singh, who was attended on the occasion by the whole of his Court, dismounted from his elephant, asked me to join him in examining the building to satisfy himself that it was closed as he had left it.
After our examination we seated ourselves in the veranda opposite the door, while some of Runjeet Singh’s people dug away the mud wall, and one of his officers broke the seal and opened the padlock. When the door was thrown open nothing but a dark room was to be seen. Runjeet Singh and myself then entered it, in company with the servant of the Fakir, and, a light being brought,
we descended about three feet below the floor of the room, into a sort of cell, where a wooden box about 4 feet long by 3 feet broad, with a sloping roof, contained the Fakir, the door of which had also a padlock and seal similar to that on the outside. On opening it we saw a figure enclosed in a bag of white linen, fastened by a string over the head, on the exposure of which at grand salute was fired, and the surrounding multitude came crowding to the door to see the spectacle. After they had gratified their curiosity, the Fakir’s servant putting his arms into the box, took the figure out, and, closing the door, placed it with its back against it, exactly as the Fakir had been squatting (like a Hindu idol) in the box itself.
Ranjeet Singh and myself descended into the cell, which was so small we were only able to sit on the ground in front of the body, and so close to it as to touch it with our hands and knees. The servant then began pouring’ warm water over the figure, but as my object was to see if any fraudulent practices could be detected, I proposed to Runjeet Singh to tear open the bag and have a perfect view of the body before any means of resuscitation were employed. I, accordingly did so; and may here remark that the bag when first seen by us looked mildewed, as if it had been buried some time. The legs and arms of the body were shriveled and stiff, the face full, the head reclined on the shoulder like that of a corpse. I then called to the medical gentleman who was attending me to come down and inspect the body, which he did, but could discover no pulsation in the heart, the temples, or the arms. There was, however a heat about the region of the brain which no other part exhibited. The servant then commenced bathing him with hot water, and gradually relaxing his arms and legs from the rigid state in which they were contracted, Ranjeet Singh taking his right and I his left leg, to aid by friction in restoring them to their proper action, during which time the servant placed at hot wheaten cake, about an inch thick, on the top of the head – a process which he twice or thrice repeated. He then pulled out of his nostrils and ears the wax and cotton with which they had been stopped, and ‘after great exertion opened his mouth by inserting the point of a knife between his teeth, and while holding his jaw open with his left hand drew the tongue forward with his right, in the course of which the tongue flew back several times to its curved position upward, in which it had been, so as to close the gullet. He then rubbed his eyes with ghee (or clarified butter) for some seconds, till he succeeded in opening them, when the eyes appeared quite motionless and glazed. After the cake had been applied for the third time to the top of the head the body was violently convulsed, the nostrils became inflated, when respiration ensured, and the limbs began to assume a nature of fullness; but the pulsation was still faintly perceptible. The servant then put some of the ghee on his tongue and made him swallow it.
A few minutes afterward the eyeballs became dilated, and recovered their natural color, when the Fakir recognized Ranjeet Singh sitting close to him, and articulated in a low sepulchral tone, scarcely audible. ‘ Do you believe me now?’ Runjeet Singh replied in the affirmative, and invested the Fakir with a pearl necklace and a superb pair of gold bracelets, and pieces of silk and muslin, end shawls, forming what is called a khelat, such as is usually conferred by the Princes of India on persons of distinction. I share entirely in the apparent incredibility of the fact of a man being buried alive and surviving the trial without food or drink for various periods of duration; but, however incompatible with our knowledge of physiology, in the absence of any visible proof to the contrary I am bound to declare my belief in the facts winch I have represented, however impossible their existence may appear to others.”
To achieve these feats one would have to go through a lifetime of training and meditation. This is impossible for most people, but with audio technology such as Centerpointe Holosync we can get a taste of what these holy men have achieved with a minimal level of dedication (see our WE RECOMMEND on the right for a FREE Demo CD).
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