'It may be that at some far distant day greater insight will show them that they must look for comfort and encouragement in their own souls. I myself think that the need to worship is no more than the survival of an old remembrance of cruel gods that had to be propitiated. I believe that God is within me or nowhere. If that's so, whom or what am I to worship-myself? Men are on different levels of spiritual development, and so the imagination of India has evolved the manifestations of the Absolute that are known as Brahma, Vishnu, Siva, and by a hundred other names. The Absolute is in Isvara, the creator and ruler of the world, and it is in the humble fetish before which the peasant in his sun-baked field places the offering of a flower. The multitudinous gods of India are but expedients to lead to the realization that the self is one with the supreme self.'

I looked at Larry reflectively.

'I wonder just what it was that attracted you to this austere faith,' I said.

'I think I can tell you. I've always felt that there was something pathetic in the founders of religion who made it a condition of salvation that you should believe in them. It's as though they needed your faith to have faith in themselves. They remind you of those old pagan gods who grew wan and faint if they were not sustained by the burnt offerings of the devout. Advaita doesn't ask you to take anything on trust; it asks only that you should have a passionate craving to know Reality; it states that you can experience God as surely as you can experience joy or pain. And there are men in India today - hundreds of them for all I know - who have the certitude that they have done so. I found something wonderfully satisfying in the notion that you can attain Reality by knowledge. In later ages the sages of India in recognition of human infirmity admitted that salvation may be won by the way of love and the way of works, but they never denied that the noblest way, though the hardest, is the way of knowledge, for its instrument is the most precious faculty of man, his reason.'

I must interrupt myself to make it plain that I am not attempting here to give anything in the nature of a description of the philosophical system known as Vedanta. I have not the knowledge to do so, but even if I had this would not be the proper place for it. Our conversation was a long one and Larry told me a great deal more than I have felt it possible to set down in what after all purports to be a novel. My concern is with Larry. I should not have touched on such an intricate subject at all except that it seemed to me that without at least some slight account of his speculations and the singular experiences that were perhaps occasioned by them I could not give plausibility to the line of conduct which he was led to adopt and with which I shall presently acquaint the reader. It irks me that I cannot hope with any words of mine to give an idea of the pleasantness of his voice that invested even his most casual utterances with persuasiveness, or of the constant change in his expression, from grave to gently gay, from reflective to playful, that accompanied his thoughts like the ripple of a piano when the violins with a great sweep sing the several themes of a concerto. Although he spoke of serious things he spoke of them quite naturally, in a conversational tone, with a certain diffidence, perhaps, but without any more constraint than if he had been speaking of the weather and the crops. If I have given the impression that there was anything didactic in his manner the fault is mine. His modesty was as evident as his sincerity.

There was no more than a sprinkling of people in the cafe. The roisterers had long since departed. The sad creatures who make a business of love had gone to their sordid dwellings. Now and then a tired-looking man came in to have a glass of beer and a sandwich, or one, who seemed only half awake, for a cup of coffee. White-collar workers. One had been on a night shift and was going home to bed; the other, roused by the call of an alarm clock, was on his unwilling way to the long day's labour. Larry appeared as unconscious of the time as of the surroundings. I have found myself in the course of my life in many strange situations. More than once I have been within a hair's breadth of death. More than once I have touched hands with romance and known it. I have ridden a pony through Central Asia along the road that Marco Polo took to reach the fabulous lands of Cathay; I have drunk a glass of Russian tea in a prim parlour in Petrograd while a soft-spoken little man in a black coat and striped trousers told me how he had assassinated a grand duke. I have sat in a drawing-room in West-minister and listened to the serene geniality of a piano trio of Haydn's while the bombs were crashing without; but I do not think I have ever found myself in a stranger situation than when I sat on the red-plush seats of that garish restaurant for hour after hour while Larry talked of God and eternity, of the Absolute and the weary wheel of endless becoming.

Larry had been silent for a few minutes, and unwilling to hurry him, I waited. Presently he gave me a friendly little smile as though he had suddenly once more become aware of me.

'When I got down to Travancore I found I needn't have asked for information about Shri Ganesha. Everyone knew of him. For many years he'd lived in a cave in the hills, but finally he'd been persuaded to move down to the plain where some charitable person had given him a plot of land and had built a little adobe house for him. It was a long way from Trivandrum, the capital, and it took me all day, first by train and then by bullock cart, to get to the Ashrama. I found a young man at the entrance of the compound and asked him if I could see the Yogi. I'd brought with me the basket of fruit which is the customary gift to offer. In a few minutes the young man came back and led me into a long hall with windows all around it. In one corner Shri Ganesha sat in the attitude of meditation on a raised dais covered with a tiger skin. "I've been expecting you," he said. I was surprised, but supposed my friend of Madura had told him something about me. But he shook his head when I mentioned his name. I presented my fruit and he told the young man to take it away. We were left alone and he looked at me without speaking. I don't know how long the silence lasted. It might have been for half an hour. I've told you what he looked like; what I haven't told you is the serenity that he irradiated, the goodness, the peace, the selflessness. I was hot and tired after my journey, but gradually I began to feel wonderfully rested. Before he'd said another word I knew that this was the man I'd been seeking.'

'Did he speak English?' I interrupted.

'No. But, you know, I'm pretty quick at languages, I'd picked up enough Tamil to understand and make myself understood in the South. At last he spoke.

'"What have you come here for?" he asked.

'I began to tell him how I'd come to India and how I'd passed my time for three years; how, on report of their wisdom and sanctity, I'd gone to one holy man after another and had found no one to give me what I looked for. He interrupted me.

'"All that I know. There is no need to tell me. What have you come here for?"

'"So that you may be my Guru," I answered.

'"Brahman alone is the Guru," he said.

'He continued to look at me with a strange intensity and then suddenly his body became rigid, his eyes seemed to turn inwards, and I saw that he'd fallen into the trance which the Indians call Samadhi and in which they hold the duality of subject and object vanishes and you become Knowledge Absolute. I was sitting cross-legged on the floor, inijont of hjm, and my heart beat violently. After how long a time I don't know he sighed and I realized that he had recovered normal consciousness. He gave me a glance sweet with loving-kindness.