Showing posts with label Ananda. Show all posts
Showing posts with label Ananda. Show all posts

Thursday, August 2, 2018

Why Spirituality Needs Religion

In the world of meditation and yoga, we find many, no doubt millions of practitioners, whose attitude toward religion ranges from "anti" to neutral to "spiritual but not religious."

Like the "God" word, "religion" is a hot-button loaded with baggage. In the world I live in, the term "spirituality" generally substitutes for the term "religion." 

As a writer and one sensitive and appreciative of the poetry and power of words, I feel that words ARE important. My thesis for this article is that there is more at stake than just rejecting religion with all of its baggage. There's no point in even describing why so many reject religion. We can assume we (who are reading this) already HAVE rejected it in its orthodox forms. 

I have long suspected that the unfortunate consequence and too often unconscious reason New Agers have thrown the baby of "God" out with the bathwater of religion is that it gives so many an excuse to turn their back on God and embrace their own ego-centric lives. 

For one thing, we live in an age of ego-affirmation. I've written other articles on this aspect of emerging consciousness. The rigid caste systems of the past centuries defined us by our birth, parentage, gender, skills, language, and social status.

The American experience symbolizes the emergence of the recognition of the value of the individual. This is a good thing, for sure. At long last eclipsed in this renaissance of individuality is the old forms of "tribe" wherein individuality was subsumed to the identity of the tribe. 

But in the world where all things must balance, there has to be a counterbalance to the potential of rampaging egoism to shoot and bomb the human race out of existence. Thus we see in the movements and consciousness surrounding ecology, climate change, sustainable energy, wildlife conservation, concern for the preservation of all species, peace and nonviolence movements, yoga and meditation, and humanitarian efforts: a heightened sense of responsibility; yes, a sense of belonging. Some even use the term "tribe" (though for me it conjures up images of beating drums and stomping feet). But in this case even the tribes are conscious and voluntary associations whose motive power lies with individual initiative and commitment.

On the issue, then, of "spirituality" vs "religion" we can discover a need for balance. The former represents the importance of individual consciousness while the latter refers to our need to share with and/or receive from others.

Just as gender-neutral champions keep searching for words in our language that are neutral (like "staffing the booth" rather than "manning the booth"), so too spiritually minded people use the term "spiritual" instead of "religious." But something is lost in translation. It's not "either-or" but "both-and."

On an egoic level, one can can consider oneself "spiritual" AND also "share or be involved with others." But the deeper spirituality attested to since ancient times by the custodians of religion (the saints, masters, rishis and avatars) is that spiritual consciousness is ego transcendent. 

Otherwise, if it is only the ego sharing spiritual practices or values it amounts to living the Golden Rule. "Do unto others as you would have them unto you" is beautiful but it is little more than "scratch my back and I'll scratch yours." It is reasonable but inadequate to lift consciousness beyond the ego. 

The Golden Rule, being sufficiently demonstrable through logic alone, amounts to a contractual quid pro quo arrangement that fits rather too snugly the merchant-consciousness of our times and culture. The reason it is insufficient to save humanity from selfishness, greed and violence is that the Golden Rule breaks down when under attack by personal desire, addiction, stress and fear. Reason will never be enough except in times of peace and prosperity to re-direct "fight or flight" impulses into constructive channels.

What is needed, because our deeper nature craves it (not because it is imposed upon us), is contact with and communion with our higher, soul nature--which is divine; which is God in human form. 

Thus it is that a world teacher, Paramhansa Yogananda, came to the West to teach meditation and the ancient (and universal) truths of Vedanta ("All is One; All is God"). So, too, the teachings of New Thought and many other wave-forms of consciousness.

What too many forward-thinking people have rejected in the name of their personal freedoms is nothing less than God. This is as true for those who might associate themselves with New Thought as it is for the Self-Help crowd. Thus what might be termed "liberalism" is all too often agnostic, atheistical or simply self-involved. 

Humanistic ideals, absent attunement to the higher reality of Spirit, can sometimes be used as a psychological shield to keep God out of the picture. Humanitarian ideals and activities can become a kind of false god.

Jesus Christ clearly taught compassion and the importance of helping those in need; yet, he also said, "The poor ye have always, but Me you do not have always." Apart from what the "me" refers to, he is saying, to use his own words but more clearly for my purposes: "Seek ye FIRST the kingdom of God......and all these things shall be added unto you." 

No quantity of enlightened living, hiking, kayaking, adventure travel, protesting, consensus building, or feeding the poor and housing the homeless will satisfy the heart’s need for the unconditional love and joy of God in our own soul. In the immortal words of St. Augustine: “Our hearts are restless until they find their rest in Thee.” 

True lovers of God are few: Krishna admits as much in the Bhagavad Gita: "Out of a thousand, one seeks me." Nonetheless as the story of Sodom and Gomorrah attest, even one true devotee can influence the consciousness and karma of a large group of people. Paramhansa Yogananda asserts that the hallowed resiliency of India (the world's oldest and continuous culture and religion) is based on her unbroken line of saints and rishis.

"Saints," Yogananda averred, "are the true custodians of religion." But saints do not live in a vacuum. Like a rare flower, they "grow" in the garden of receptive hearts. A culture or a group of people whose united prayer is to know God magnetizes the appearance of saintly souls in their midst. Spirituality needs religion like plants need soil. The tragedy of religion in modern times is that religion is has lost touch with its true purpose: to bring God to earth so we can ascend to "heaven!" ("Heaven" meaning to resurrect our own soul's divinity in our consciousness.)

Quoting the words from the weekly Festival of Light ceremony conducted at Ananda centers throughout the world:


A prayer of love went up from earth, and You responded.
A ray of Your light flashed out from the heart of Infinity,
Burst downward through night skies of consciousness,
And was born on earth for the redemption of mankind
In human form.
Many times has that light descended,
Drawn to earth by the call of aspiring love.
Your “chosen people” have always been those of every race and nation 
Who, with deep love, chose Thee.


The forms and customs of religion will vary from time to time, and place to place, but its essential message remains the same: to awaken us to the divine presence within and in all creation. 

Yogananda put it this way: "Church is the hive; God is the honey!" Only a soul already firmly on the path to God-realization can turn away from others in the search for God alone. There are very few such souls at this time in history.

For it is also an undeniable truth, that ultimately, the soul sheds the ego not in church but within: essentially, alone. This is the paradox of life that Jesus taught that God is not found outside ourselves, crying "Lo here, lo there, for the kingdom of heaven is within you!" 

So divinity is found within, in the silence of meditation; yet, how do we get there: through teachings and teachers. And where do such come from? From religion and all that surrounds it.

When Paramhansa Yogananda complained that organized religion is a nest of troubles, his guru chided him, asking where would he be were it not for other true gurus dedicating their lives to living and sharing the divine teachings. Yogananda then silently vowed to dedicate his life to helping others as he himself had been helped. 


Religion has failed to uplift humanity because it has fallen into idolatry: mistaking the form for the Spirit behind the form. Just as others worship money or pleasure or position, religionists have “worshipped” their own faith to the exclusion of other faiths. The solution is not to abandon religion but to restore it to its true calling. No other human activity raises consciousness and brings inner peace with the same life-changing effectiveness. 

We no more abandon our personal integrity and uniqueness by our love of others than religion need exist at the expense of spirituality. Quite the contrary, just as our own uniqueness is nurtured by a loving family, friends, and community, so religion and spirituality are two sides of a sacred coin or contract between our soul and God; our soul and all creation; our soul and all souls. 

"Environment is stronger than will" as Yogananda put it. The company you keep will have more influence on your life than your beliefs, for your "beliefs will not save you" from negative influences and your karma.

Truth is one and eternal. Realize oneness with it in your deathless Self, within.

Swami Hrimananda

Monday, July 2, 2018

Has Yoga in the West Been Inappropriately Appropriated by Westeners?

I confess I only learned of the concept of "cultural appropriation" last year. The Oxford Dictionaries defines cultural appropriation as the "the unacknowledged or inappropriate adoption of the customs, practices, ideas of one people or society by members of another and typically more dominant people or society."

For starters, there's no secret that yoga came from India. One cannot say this is not acknowledged. As to inappropriate, well, where does "goat yoga" or "beer yoga" fit? I feel that serving wine after yoga class is inappropriate when I contemplate the history, the tradition, and the intention behind yoga practice. 

Therefore, while certain applications and adaptions of yoga seem inappropriate (culturally or not), the question in my mind is whether the very practice of yoga itself falls under this criticism. For that matter, are all adaptations or modifications or new uses for yoga inappropriate?

I happen to be a disciple of Paramhansa Yogananda, author of the now famous classic story, "Autobiography of a Yogi." Yogananda taught hatha yoga but did not become famous or associated with hatha in the same way, say, as B.K.S. Iyengar. (There is a yoga style associated, however, with what Yogananda taught. It is called Ananda Yoga and was initially developed by Swami Kriyananda, a direct disciple of Yogananda, and the founder of the worldwide network of communities and yoga teaching centers called "Ananda.")

Any student of the modern history of yoga in the West will easily discover that renowned yoga teachers came to the West specifically to teach yoga and in the process bestowed upon key students the mantle of continuing that work in the West.

Far, therefore, from yoga's being unilaterally appropriated by westerners, teachers from India have intentionally brought yoga for the purpose of its perpetuation to the West. 

But there are additional points I'd like to make. Millions of have read "Autobiography of a Yogi." In his life story, Yogananda makes several statements indicating that a high spiritual purpose existed for the dissemination of yoga practices (principally, so far as his life's mission was concerned, its meditation aspects) in the West. Indeed, it was, Yogananda taught, in the divine Will that the best of East and West be distilled for the upliftment and evolution of human consciousness.

Many a qualified yoga teacher, both east and west, claim that yoga is a universal and nonsectarian science for physical, mental and spiritual well-being. Suited to every time and clime, the principles of yoga are discoverable by any sincere seeker. 

More than this is the assertion, and one that I endorse from my own research and intuition, that India's contact with the West, as painful as it was in many respects (having been conquered, etc.), helped revive, energize and even improve yoga (including meditation) practice. 

I say "improve" on the basis of two things: one, the particular analytical and scientific genius of western culture, and secondly, the assertion (made by Yogananda and his guru, Swami Sri Yukteswar and one readily endorsed, however instinctively, by most of the planet's human inhabitants), that we are in an ascendant age of increasing knowledge and (re-)discovery. 

Yogananda, in speaking of the existence and practice of "kriya yoga," stated that it was almost forgotten through human indifference and priestly secrecy. Western medical testing of yoga and meditation has contributed significantly to the validation of its benefits for all the world to see. 

In India, yoga practice in the past has been burdened with unscientific claims of some of its proponents. Few westerners are aware that during the British Raj yoga practice and yogis had fallen into such disrepute as to be viewed as veritable gangs of thugs and reprobates that it was banned. (That this ban was also based on politics and prejudice cannot be denied. Further, such a view did not invalidate the true practice of yoga even if by but a few.)

The long-standing and deeply-held Asian and Indian respect for one's teacher (guru) is deeply embedded in the yoga tradition. In its contact with the West which doesn't have that cultural orientation, confusion and friction have sometimes resulted. 

Yogananda attempted to clarify the use of the term "guru" by applying the term to refer to the "sat guru." This is a reference to a spiritual "savior" on the level of Jesus Christ, Buddha and the like. 

Yet in the east and throughout the world, the ordinary term "guru" can be applied to financial or computer "gurus!" In the late 19th century and early 20th century, in India, a trend began that was influenced both with western physical body-building culture and with the renewal of pride in Indian culture that began to teach hatha yoga from a more strictly physical health point of view. 

In this process, the guru concept and its concomitant spiritual purposes began to weaken but did not dissolve. While the cultural relationship to the teacher continued in the tradition of deep respect and implicit obedience to the teacher, the reality was that few (if any) such teachers, even among the most popular (or perhaps "especially") were true, sat gurus: avatars or liberated masters. The clash with western culture was inevitable and took the uniquely western form of lawsuits and scandals.

Yogananda knew that the spread of yoga and meditation would not be met by a concomitant rising quantity of true, liberated masters. He himself employed printed lessons to teach the precepts of Vedanta, Shankhya and the practices of Yoga (especially raja and kriya yoga).

Moreover, he knew that the egalitarian consciousness of the west would spread eventually throughout the world and would tend to consign to the past the sacred tradition of guru-disciple. Nor is it a matter of too few true gurus. Rather, in a fiercely egalitarian society, it is a matter of too few true disciples.

The point here is that in an evolving and expanding age of consciousness, change is not only more rapid but unstoppable. Yoga has come to the world to uplift society at large. That it will not resemble the forest hermitages and ashrams of tradition may be regrettable to some but inevitable to many. This is not "appropriation." It is change and evolution.

There will always be those souls who incarnate with a pre-existing understanding of the need for a true guru. The need for a guru and the role of a disciple will not disappear because not only will there always be some of have "eyes to see," but because in an ascendant age more and more people will awaken spiritually. This will happen through yoga practice. We see this every day at the Ananda yoga centers worldwide.

Nor is such an awakening the expectation (much less a prerequisite) in the teaching and practice of yoga (including meditation). "When the disciple is ready, the guru appears." Keeping the tradition alive and held out as an example is the role of those (relatively) few (in this culture). But this truth-teaching is not well served by mere proselytizing. Truth "simply is."

In his life story, Yogananda describes how he, while meditating in a dusty storeroom (to escape temporarily from the boys in his school!), had a vision of American faces: souls he would meet when he was soon to go to America. 

Souls who, in past lives practiced yoga-meditation in India where the tradition was kept alive (even if barely), are now being born in the West. How then can anyone truly claim "appropriation."

Yogananda would thunder from his "pulpit" to crowds of thousands: "The time for knowing God (through kriya yoga) has come!" Yoga is indeed for all. 

Let us put aside divisive accusations of appropriation, at least as it relates to yoga. Yoga is for the world and for anyone, regardless of skin color or birth, who armed with respect for its traditions and origin, and with sincere dedication to its practice "goes within."

With joy and the light of yoga,

Swami Hrimananda










Thursday, June 28, 2018

Security vs Compassion; Wisdom vs Mercy; Liberal vs Conservative!

In the uproar about separating children from parents at the U.S. border, I am reminded of the long-running controversy over abortion which pitted right to life against the right of personal choice. 

In the case of the children, we have security and integrity of the state (borders) versus compassion for the welfare of children. In both cases the obvious choice should be compassion and personal choice: both reflect the nature of the guiding principles and the overriding consciousness of American culture.

In the case of the children, it seems that there must be an administrative way to BOTH secure the border AND protect the children. On that score, I simply do not know enough about the issue. If a family attempts to enter and not everyone in the family is legal, maybe it's their choice whether they all are turned back or they are separated? Or, if they can provide sufficient documentation to ensure proper follow-up, they all enter and approval processes take place later?

I don't object to the right of our nation, indeed, every nation, to secure its own borders and decide who is allowed to enter and stay. Many are concerned about our having a porous southern border both in principle and given present world conditions of terrorism. Building a "wall" has come to be a symbolic issue but whatever practical means can be employed to better secure our borders should be considered on its own merits. Border security is basic to national security in these times.

But border security is far less an issue than the suffering of people in other nations who desperately seek to flee violence or poverty. But is pouring unending amounts of relief aid all that viable long-term? My impression is that decades of "relief" have had mixed results. (I am not referring to temporary disaster relief or medical assistance.) Better to help rebuild an impoverished economy from the inside out than simply sending food decade after decade, thus impoverishing the initiative, creativity, and self-respect of recipients.

Right now peoples in the southern hemispheres of Africa and South (and central) America are desperate for security and freedom. To open wide the gates of Europe and North America to immigration is politically and culturally unacceptable at this time. Thus we face the stark reality that present border and immigration policies could be viewed as indirectly causing more suffering in the southern realms. 

At some point, all human beings must face the reality that suffering on this planet exists and has always existed and that there will probably never be (in any foreseeable future) a global solution. We know we can feed every-body on this planet and that starvation shouldn't exist. But it does; so does poverty; abuse; exploitation; and addiction. Reason and the golden rule alone should suffice to end all injustice and suffering. But, they do not and never will. 

I sometimes come across non-profit organizations trumpeting the goal to erase poverty, hunger or illness. I'm all for it but I remain sceptical on philosophical and practical grounds. 

The reason for compassion for these children and for giving women the rights to choose (an abortion) is because the greatest gift given to humanity is free will, reason, individuality, and choice. The fact that this has the very real potential to create suffering, whether self-inflicted or inflicted upon others, is the necessary corollary to this God-given gift. 

God permits suffering because God has given us the right to make choices, including those which cause us to suffer or to inflict suffering. We are teenagers and have been given the car keys. Each person is on a long journey on which we have choices in our efforts to seek the pearl of great price: happiness. That no-thing, position, status, object or fleeting experience will give us what we seek takes a LONG time (lifetimes) for the individual soul to learn. It may be ironic, or even be seen as cruel, but the simple fact is this: it is suffering that causes us ask the deeper questions and to seek lasting solutions. We are here to re-discover that we are "One" and that unconditional love and the existence of that Love is the sole reality of creation (the true purpose of our creation).

We must learn, individually, to use the gift of freedom wisely. Preservation of individual liberties is a higher moral standard than collective security (at least under present circumstances). As is so often said: "Democracy is messy." Yet, the northern nations (Europe and America) are in the midst of a battle over where the border between individual freedom and collective security lies. That boundary line is the real national border and by necessity will move up and down within a given bandwidth. 

When prosperity, liberty, health and security are strong, we can be more "liberal." When all of these are threatened (or perceived to be), then the "border" will get tighter. As it tightens owing to fear, it appears to give permission to express prejudice, even hate. As it loosens owing to security and prosperity it appears to give permission to express love and acceptance. Thus we find the great irony that on a collective level, security and prosperity will tend to foster love and acceptance! Can we have it both ways: loose and loving? At this point in history and in consciousness, perhaps not. 

But the issue is not just a collective one, but an individual one. Institutions do not have feelings; people do. Can we affirm compassion even at the perceived expense (or fear) of our security? That takes courage and will. Right now the northern nations are faltering. Strident condemnation on both sides only makes matters worse, for it re-directs compassion towards anger while it reinforces fear's tendency to turn a blind eye to suffering. 

BE THE CHANGE -- a campaign the worldwide Ananda communities initiated a few years ago -- goes to the heart of the true solution. For the only lasting change that can emerge from in the collective reality comes from a change of heart in the individual consciousness. 

Does a nation like America have the courage to admit asylum seekers and help them get re-established? Do we have the wisdom and courage to offer not merely relief to the suffering nations from which come the asylum seekers, but to offer genuine long-term tools for their own security, justice, and prosperity? 

But do we even have such tools to offer? And, in the end, can we accept that they, too, have to want to change their cultural consciousness and embrace higher ideals and equality and refuse to accept corruption and exploitation within their own ranks? Can we force our ideals upon other peoples? As our nation fought for its freedom long ago, don't other nations have to do so--perhaps alone?

The simple fact is that the karma of individuals and nations rule. We can't save other nations and peoples from their suffering. We can be wiser and more compassionate but if we are only compassionate, the lack of wisdom may undermine our compassion. Wisdom and mercy must forever balance one another. 

The middle path starts in our "middle": our own heart. Then comes action which follows feeling. Successful action is balanced. It learns to compromise on issues such as border security vs. compassion; the right to life vs. right to choose. In a world of endless flux and duality, we must be practical in our ideals. 

The suffering of others is hurtful to those both wise and pure. But the question of "What is right action" is not so easy to answer. For me and for now, the only avenue open is to pray for these children. [Our meditation temple is hosting a prayer vigil for just this purpose. (see anandaWA.org)]

There is a desperate need to return to the "middle" path of reasoned dialogue, mutual respect, and willingness to compromise. Self-described liberals must learn how to do this, perhaps more so because the heart is wiser than the head, and, more courageous. Those "on the right" are driven by fear (and sometimes worse). They are not as open to change unless forced upon them. As Gandhi said and King reiterated, those in power do not yield it willingly. So, who, then, will make the first move?

[The very nature of conservatism is inertial. The very nature of progressivism is to change. Conservatism affirms static, unchanging values and realities while progressivism affirms the reality of evolution and the need for creative and positive change. Conservatism tends to support the status quo while liberalism tends to support change. Both represent relative and valuable truths.] 

Screaming at each other from left to right and vice versa increases in inverse proportion to the power to do anything about the situation. Left and right need to dial down the volume. Once an issue is polarized screaming is all that's left. And, it's easy to scream because there are no consequences to screaming when no one is willing to talk.

May our calls for compassion be compassionate not angry. Gandhi and King identified the redemptive power of unearned suffering. They gave their lives for their ideals. 

But today's issues do not seem to invite this heroic level of self-giving. I strongly suspect that our culture's fascination with superheroes is in direct proportion to our lack of them. Furthermore, I doubt there are any superheroes on the horizon line of our planet's destiny at this time.

Instead, we need to grow up and recognize reality as we find it. More nuanced tactics are needed for today's sophisticated issues of climate change; voting rights; prejudice on the basis of gender, race or religion; immigration policies; global trade; sustainable and healthy lifestyles; and more.

What's needed today is to learn the art of cooperation and compromise. Collective change is directional, not absolute. Imperfection is the nature of the outer world. Perfection exists only in the pure heart which "sees" God. All else is woven in the fabric of fleeting flux.

May we be both wise and compassionate.

Swami Hrimananda

Addendum: Having said "What's needed today" above, I have no illusions that it is likely to happen in this highly polarized environment of America and the world. Sadly, but seemingly inevitably, only a crisis of monumental proportions will motivate any given nation, or perhaps the planet, to unite in its response. Most people or nations change only when forced to by external circumstances. 

Addendum no 2: The silent movement establishing intentional communities, such as the Ananda communities worldwide, will someday set a pattern and an example of "how-to-live" in troubled times. There is no doubt that a planetary storm is brewing. Like weather-related storms, some will be devastated, others untouched, though they live side-by-side. Jesus said, "Two will be in the field; one will be taken; the other will remain." The law of karma (action and reaction) rules the universe. 








Thursday, June 21, 2018

International Day of Yoga

June 21 : International Day of Yoga

June 21 is the day each year that the United Nations has set aside to honor the ever-expanding role of yoga practice and precepts, and to acknowledge yoga as India’s contribution to world peace and harmony.

Yoga is a veritable symbol of peace in a restless, polarized and uncertain world. And yet, while peace may be yoga’s dividend, yoga practice requires self-discipline, training, and persistence. The lesson must not be lost and is one affirmed generation after generation in American culture when it is said that “defending freedom is the price of democracy.”

India’s greatest and most beloved scripture, the Bhagavad Gita, has for its initial precept the teaching that we must take up the battle of life. Yoga, India, Mahatma Gandhi—Indian culture itself—is known as a place of ahimsa (non-violence). Yet the modern state of India was born in the midst of unspeakable communal violence.
Jesus Christ may have taught his followers to “turn the other cheek” but he also said “I bring not peace, but a sword” by which our higher nature can do battle with our lower nature.

But peace is the goal. Yet peace cannot be achieved “at any price.” Peace comes through self-conquest. Whether in politics or for inner peace, the dividend of peace begins with the desire for harmony, a willingness to accept “what is,” the strength and courage to act without dictating the results, and is buoyed upwards on the intangible but underlying knowing that the goal can be achieved.

The scripture of yoga itself is said to be the Yoga Sutras of Patanjali. In this famous but pithy tome, the first stage of the upward unfoldment of human consciousness from selfishness to saintliness is that of non-violence, popularly known as ahimsa. The ever-expanding reward of the attitude of ahimsa is peace. As one accepts and embraces in one’s attitudes and actions in daily life the importance of truth-telling, moderation, self-control, introspection and non-attachment we find that an invisible aura or blanket of peace is bestowed upon us. It is not achieved however without effort: for most people, our victory is hard-won for we must overcome natural impulses towards self-centeredness and self-indulgence.

The same is said of the practice of yoga and meditation. We must learn the basic techniques for control and focus of body and mind even while using the tools of deep relaxation to achieve self-control.

And peace is just the beginning. When a war is over, the country must be rebuilt, justice served, forgiveness and reconciliation achieved. From the state of inner peace, we re-make our self-identity into one of Self-reliance AND Self-giving. No longer focused upon our little self, we cannot remain simply self-contained for habit will draw us back into self-absorption. We must raise our energy and consciousness to embrace the world as our own. In the Bhagavad Gita, Krishna avers that the yogi is one who “feels the pangs, sorrow and joys of all.”


Is this not the recipe for the “healing of the nations?” And, for self-healing? Let us celebrate International Day of Yoga as peace-giving, olive branch of world and inner peace.

The newly published book by Phil Goldberg, "The Life of Yogananda-the Life of the Yogi Who Became the First Modern Guru," is an apt celebration of one of the most renown exponents of yoga throughout the world. Paramhansa Yogananda's life story, "Autobiography of a Yogi," has captured the hearts and minds of millions of people since its first publication in 1946. It has made accessible, real, and inspired India's greatest contribution to the world: YOGA!

Joy and Peace!

Swami Hrimananda

Thursday, June 7, 2018

East Meets West -- A Celebratory Fest! July 14, 2018

(Note: Ananda and its affiliate, East West Bookshop of Seattle, are hosting a festive event on July 14, 2 p.m. to 8 p.m., at nearby Bastyr University (a renowned international university for alternative healing). Let those of like-mind and open hearts affirm an alternative to today's global wave of "bi-polarism." There are other events too, see below)

One of our guest speakers on July 14 at Bastyr University is Phil Goldberg, author of the newly published book, “Life of Yogananda-the Story of the Yogi Who Became the First Modern Guru.” Phil chronicles the struggle of the young man, Swami Yogananda (aka Mukunda Lal Ghosh) to establish himself in America having arrived at age 27 in 1920. Though penniless and friendless in the land of materialism, the young swami’s innate joy and wisdom soon drew to himself the friends and support he needed to begin his work of bringing together “the best of East and West.”

Yogananda spoke of the twin contributions of America’s material efficiency and the spiritual effectiveness of yoga from India to uplift the human race from the prison of racism, nationalism, wars and exploitation. In Rudyard Kipling’s famous poem, The Ballad of East and West, he begins with the famous line “Oh East is East, and West is West, and never the twain shall meet…..but there is neither East nor West, Border, nor Breed, nor Birth, when two strong men stand face to face tho’ they come from the ends of the earth!”

Those two “strong men” are the virtues and strengths, respectively, of East and West. Outer strength and knowledge united to inner virtue and self-control dissolve the apparent differences to form the perfect and balanced human, an incarnation of the divine Mind.

The upcoming event at Bastyr University, EAST MEETS WEST FEST, is a celebration and affirmation of humanity’s need to find the balance of inner and outer strengths and virtues. This “Fest” serves to bring together those who seek to live in this world in both inner and outer harmony.

Yoga-meditation has been brought from the darkness of secrecy and indifference into the blessed light of both inspiration and analysis. Yoga is perfectly designed to unite heart, mind and body and as such to radiate outward into the daily life of its “devotee” its harmonious blessings of calmness, creativity, efficiency, health, and joy. Yoga-meditation is by nature nonsectarian and universally accessible to all regardless of affiliation, beliefs or culture. This is because it is also by nature experiential, methodical and therefore scientific in its own way.

Our presenters represent the spectrum of east and west: Nayaswamis Jyotish and Devi represent the Self-realization teachings taught since ancient times in India by great rishis and in modern times by Paramhansa Yogananda; Imam Jamal Rahman, the Sufi teachings of mystical Islam; Reverend Michael Ingersoll, the new thought teachings of modern times, and Rabbi Ted Falcon, the mystical and meditative traditions of the Jewish faith.

Teachers of hatha and raja yoga for adults and children will present offerings in addition to our guest speakers. Phil Goldberg will share the adventure of Yogananda’s life from Phil’s latest book. Others will share insights into parenting and education, energy healing, nature awareness, and sustainable agriculture.

An artistic, inspirational, and informative demonstration of Ananda Yoga will begin the evening program at 6 p.m. in the Bastyr Chapel.

The Fest includes more, even, than Saturday’s celebration at Bastyr: 

* The night before, which is Friday, July 13, a free musical concert comprised of next generation Ananda members from its west coast communities will be held at the Ananda Meditation Temple in Bothell (7 p.m.). 

* On Sunday, our guests, Nayaswamis Jyotish and Devi, will conduct the weekly Service (10 a.m.). 

* That afternoon (Sunday), Ananda Farms invites us to lunch and “satsang” with Jyotish & Devi wherein they will share Yogananda’s ideals for sustainable, community lifestyles into the modern age. (Prepaid registration needed for the lunch.) 

* Finally, Monday night at the East West Bookshop, Phil Goldberg will give a talk and booksigning on his newest book, “The Life of Yogananda.”


Let the Fest in celebration of the Best (of East and West) begin!


Nayaswamis Hriman & Padma


Thursday, May 31, 2018

Message and Messenger: the Return of the "Spokes of the Wheel" to Ananda's work

What is the outward, public work of Ananda? Are we promoting Yogananda-ism? Or, are we about Communities? Do we represent a new paradigm of living that blends ideals with practicality? That substitutes cooperation for competition? That replaces exploitation with harmony and sustainability? That promotes simple living over acquiring ever more possessions? That encourages moderation and self-control over heedless self-indulgence?

It has been oft been repeated, indeed, stated by Paramhansa Yogananda himself, that a world spiritual teacher has a dual mission: to liberate the souls of close disciples, and, to uplift humanity at large.

We see this even in the life of Jesus. In the gospels where the disciples chide Jesus for speaking in parables, Jesus makes it clear the distinction between those who hear but don’t understand (the public at large) and those who are his own (disciples).

When Swami Kriyananda founded Ananda there were two distinct aspects to his personal ministry at that time: communities, and, hatha yoga. This was not a coincidence. Both were interests of Yogananda that Self-Realization Fellowship Inc. did not foster.

But there is another aspect to Ananda’s work that is embedded in its founder’s spiritual ‘DNA.’ He himself told audiences often that when he read the “Autobiography of a Yogi” and travelled immediately to Los Angeles by bus from New York City in 1948, he had two intentions: one, personal soul-freedom; the other, to share these teachings with others.

Swamiji often said that the twin children of his soul’s desire were offspring that were at odds: being a hermit and sharing the teachings. Sharing the teachings won, hands-down. 

Interestingly, the same is said of our guru, Paramhansa Yogananda. Yogananda wanted to flee to the Himalayas in his early life until he embraced his divine mission to serve publicly. The tension, if that’s what one calls it, co-existed uneasily in the lives of each of them.

As it should, in fact, in our lives as well. The one supports and nurtures the other. Yes, history is filled with would-be and de facto saints who lived alone. But, truth-be-told, these are outnumbered statistically with saints in, but not of, the world. But, no matter: the age in which WE live is one, we are told, where bringing “Spirit to life” is the leading spiritual impulse and dharma.

Swami Kriyananda spent his public life writing, lecturing and editing, even as his guru, Paramhansa Yogananda, instructed him. Swamiji described his work specifically in the twin terms of outreach into daily life balanced by the inner life. He wrote books, plays and music on subjects such as leadership, education, marriage, astrology, architecture, time travel, different cultures and countries of the world, and even politics. He also wrote commentaries on the great scriptures of East and West. He wrote church ceremonies for weddings, christenings, funerals, “confession,” and a glorious Sunday worship Service imbued with poetry, song, an imaginative metaphor-story, and a deep personal blessing.

Even in the last phase of his life which, perhaps we could say began with his move to India and the founding of Ananda’s work there, during which he donned the robe, mantle, and persona of the Indian swami (and what in India would be called a guru even if not a true, or sat, guru), he wrote a masterpiece course called “Material Success through Yoga Principles!”

Nonetheless, in this last phase of life he entered fully the being-ness and garb of a disciple of a great master, the avatar Paramhansa Yogananda.

For perhaps this reason, and unquestionably other reasons as well, after Swamiji’s passing in 2013, Ananda’s work worldwide has emphasized discipleship to Paramhansa Yogananda. A cursory review of the many websites worldwide would show this clearly. Nor was this a change or a new phase. The central ministry of Ananda based in California has long offered courses in the teachings towards the goal of kriya yoga (the essence of discipleship). So long as Swamiji did the spokes, the heart of Ananda was free to emphasize kriya yoga and discipleship.

During the active and public lives of both Swami Kriyananda and Paramhansa Yogananda, their topics, lessons, and teachings were for the “man on the street,” Mr. Everyman. Overcoming nervousness, becoming a success in business, choosing the right partner in marriage or business, vegetarian recipes for health, healing techniques and much more.

But during the last 50 years of Ananda, the heart of Ananda focused primarily on discipleship and kriya while Swamiji toured, lectured and wrote of “applied spirituality.” Now that Swami Kriyananda is no longer in the body, the question remains: will we offer the “spokes of the wheel” (as Swamiji called the more practical, public, how-to-live teachings) on an equal basis? Or, are we simply proponents of Yogananda-ism?

To the rescue of the public aspect of Yogananda’s work (and by extension, Ananda’s) comes the offer from highly-placed individuals in India to establish an Institute precisely for this purpose! Since 2013, I have spoken privately to friends of my concern that the spokes of the wheel will fall off the hub unless we consciously energize it. As if in answer to my personal prayer, and, far more importantly, in answer to the obvious dharma of Ananda, has come a powerful reminder and (presumably) opportunity.

Sometime around 1989, Swamiji hired a small plane from Grass Valley (a half hour away from Ananda’s original and largest community, Ananda Village) to fly to Portland, Oregon. With him, he took two couples. Padma and I were one of the couples. Our mission was to see a building in downtown Portland that could be the headquarters of Crystal Clarity, Publishers. Padma was the director of publishing and Swamiji was in the heyday of his writing the spokes of the wheel. Publishing was growing, but it was also facing silent but effective resistance from the residential community and management at Ananda Village. This was no dark and evil plot. Rather, it was the growing pains and relative interests of various parties.

Publishing was symbolic and energetically expressive of Swamiji’s public ministry. Its products had nothing to do with life at Ananda Village. Life there was always a struggle, financially and otherwise, as it was also for the outreach ministry, including publishing. 

Publishing’s need for funds and personnel sometimes ran headlong into the needs of the Village and its departments and businesses and need to cover overhead expenses.

Without ever expressing it (in my presence, at least), it seems obvious that Swamiji was purposely contemplating relocating the “spokes” ministry away from the Village and out into a city. Perfectly understandable, in fact. 

As we walked this large, old, and almost prison-like building in Portland, the two couples had to contemplate family life (with children) in this hulking edifice in downtown Portland. Thankfully for us, Swamiji decided against it. He, too, was turned off by its institutional vibration.

The point of the exercise, however, was, and remains lost on the minds of Ananda residents there; and, I should add, for good reason. Ananda Village is the spiritual origin, center, and heart of Ananda’s work. Swamiji wants its vibration to remain high and pure as much as possible. It makes perfect sense that the spokes ought to be and go “out.” But has it died on the very vine that should nurture it?

Years later, and not long before Swamiji’s passing, (2011?), a large rural facility was acquired by the members of Ananda in Portland. (Portland, again, you see!) It had been, decades before, a boarding high school run by Seventh Day Adventists. Swami Kriyananda was supportive of its acquisition. How much he said about it I don’t know beyond what I heard him say. But his emphasis each time was upon the facility’s use for what Yogananda called a “Yoga University.” He did not see it as another Ananda Village community. Yogananda himself decades ago spoke of the need for such places of public instruction and experimentation where yoga precepts and practices could be offered to “everyman.”

By whatever term one might use, and for my purposes at present, this facility (Laurelwood Academy), I believe, symbolized for Swamiji the same basic thrust that our adventure to downtown Portland represented for him: a place where the how-to-live teachings of Paramhansa Yogananda could be explored and shared. Illustrative of what seems to me to have been his obvious intention is the simple fact that at that time, Swamiji asked the Ananda College to move from Ananda Village to this new facility. Coincidence? Deja vu?

As an aside and in respect to a topic not quite in the centre of my own experience to comment upon is our thriving and successful centre in Italy: Ananda Assisi. It is my impression, or, ok, opinion, that its success has been in direct proportion to its emphasis on the universality of raja yoga. Europe is even more inclined, I feel, to be drawn to the language of academic-style instruction, and through the efforts of a few key leaders there, this has developed and matured. And, there are, of course, deeply committed and attuned disciples at the heart of this work.

Here in Seattle, I associate our success (outwardly speaking) with the concomitant success of our long-running Raja Yoga Intensive. When I took it over in 1994 it was attended by just a handful of students. But over the years I purposely emphasized its universal aspects and made no effort whether by intention or word to use the course as an integral part of training in kriya yoga (aka discipleship) even if, at the same time, the course was a prerequisite for kriya training. 

Consequently and not surprisingly only a relatively small percentage of its graduates (maybe, 15%) went on to kriya training. Among those who did, there were some who acknowledged that they would never have gone forward had their raja course experience been oriented around kriya. They needed time and practice before the resonating vibration of the path of kriya yoga emerged in their consciousness.

So here Ananda is with this invitation coming from India (of all places—where discipleship is its "mother's milk") to establish just such an institute. We are being rescued from our own impulse to promote Yogananda-ism to sharing the message (not just the messenger) in our public service.

In the Seattle area, we established the Institute of Living Yoga just after the new blue-roofed temple was built. Our initial offerings of course curricula in how-to-live areas did not at that time take hold. Instead, the teacher training courses (yoga and meditation) did. But the time is coming when we can expand our offerings. In part this is because we have matured; our acceptance and recognition in the community has expanded; and, we built a separate structure specifically for the Institute.

The disadvantage of this beautiful eight-sided, blue roof tiled dome is that it speaks the language of discipleship. Visitors enter the building, curious but cautious, wondering if they are allowed to visit, despite the fact that our simple wooden sign announces “All are Welcome.” Each visitor says the same thing: “I have been driving by here for years and wondered what this was.” It feels private. The building is set far from the street: away from the “man on the street” and away from the busy marts which surround us. This is lovely. It is right. But it speaks to the “hermit not the householder.”

By contrast, the Yoga Hall, as we call it, is close to the street. Its simple design is at once elegant and refined while yet familiar and inviting.

For those of younger or at least a newer generation drawn to Ananda’s work, a pioneering opportunity is needed. We have wondered, and, indeed, our newer members have also wondered: “What can I do? How can I contribute?” They see the founding generation of the Ananda communities as having struggled against great odds, blessed by the living presence, friendship, and guidance of Ananda’s founder in his younger, more approachable years. “But what about us?”

It is no coincidence, you see, that the “mission of the spokes” is calling to us. This part of “Master’s” great work can be theirs. Of course, newer members also need to go deep and become grounded in their discipleship lest what they share is not of this ray (of spiritual vibration sent by Yogananda and his lineage).

There should always be a dynamic tension, or play, between the outer and inner man and soul. God did not manifest this creation in order to condemn it, but to offer the opportunity to pierce its veil of maya that we might see “God alone.” We cannot achieve moksha, liberation, by fleeing from our karma or the creation (one and the same thing). 

Meditation, devotion and divine attunement are of the soul. If we go out into the world driven by egoic impulses, past habit or karma, we may achieve good karma but we, relatively speaking, only postpone our liberation. But if we deepen our attunement and act in harmony with the divine will, our public service will accelerate our liberation and be able to spiritual uplift others towards their own.

Joy to you!

Swami Hrimananda!

Wednesday, May 30, 2018

"It is more blessed to give" - Stories of Faith & Finances

In June 1976, a forest fire swept through the rustic Ananda World Brotherhood Village near Nevada City, CA and destroyed virtually all the modest homes of its residents. The fire was caused by a faulty spark arrestor on a County operated vehicle. After the fire, Swami Kriyananda (founder of the community) wrote to the County Supervisors informing them that Ananda would not sue the County (even though neighbours did and they received reimbursed damages).

Prior to the fire, the community was in a process of working with the County to upgrade its buildings and infrastructure to be in conformance with county building and other codes. But after the fire, with all the homes now gone, it meant that there were no longer any existing homes that could be “grandfathered” in even though they were non-conforming. All new construction would have to be up to code. This was a second one-two punch but one that couldn’t be avoided.

These circumstances forced the young community to put out even more energy and while the result in future years was to be a more beautiful and functional community, at the time it wasn’t easy.

When I arrived a year or so after that fire, in 1977, there were “no homes and fewer jobs!” About 40 of Ananda’s members moved to town temporarily. Padma and I rented a small cabin (in a rundown former motel) on the edge of nearby Nevada City. For employment, Padma and I started an accounting practice which we also saw as a benefit to the community and the businesses it would need to create to generate income for rebuilding.

In that wake of the fire, Ananda Community established several new businesses in Nevada City and Grass Valley (“twin” cities): a health food store and café; a commercial print shop; and, a clothing and gift store.

It took a few years for homes to be built at the Village community thirty minutes from town. There were so many of us in town that the Village Council at Ananda Community felt to establish a seat on the council to represent the contingency of members living “in town.”

One day we were notified that a few of our members had organized a meeting at the Ananda Meditation Retreat to discuss new directions around our relationship to money. It was a 45-minute drive from Nevada City to the Retreat. The last three miles are on deeply rutted dirt and gravel road. We traversed this each Sunday to attend the weekly Service.

I don’t recall the month or year of this meeting, but my best guess is somewhere between 1979 and 1981. One of the organizers, Shivani Lucki, had evidently read a book or two on the practice and principles behind tithing. This was a new concept to most of us and as community residents (those who worked for community departments or businesses) earned perhaps $150 per month, the thought of donating from these earnings was, shall we say, a novel idea.

Nonetheless, the spirit and enthusiasm carried the evening and with faith and enthusiasm, the community’s residents pledged to experiment with tithing as a form of spiritual practice (sadhana).

Looking back some years later, it is clear that it was from this day forward that slowly, steadily and increasingly, financial resources began to flow. And that was not all; attunement began to flow more abundantly as well. Mind you, Divine Mother never gave us more than we (as individuals or the community) needed at any given moment (and often at the very last possible moment!) but, nonetheless, houses were built; jobs were created and sustained; the school for children was expanded; and, eventually, the retreat  center moved from its rustic roots six miles away to a parcel of land adjacent to the community, occupying a newly built facility.

The tithing experiment was so inspiring for individuals that we decided that to ask the various branch departments of the community to tithe from their revenues back to the “General Fund” which provided overhead services and support for ministerial outreach. Even though these departmental tithes were more akin to a kind of administration fee, the spirit was one of tithing.
There was another challenge to the spirit of community residents that took place after the fire. Some residents wanted to re-direct funds from resident member dues away from subsidizing the costs of operating a year-round retreat and use them instead for rebuilding. The idea was to close the retreat during the slower winter months.

On the surface, this proposal appeared to be practical but in reality, Swami Kriyananda, our founder and spiritual guide, countered our material pragmatism with energetic and spiritual pragmatism. The solution to challenges, he explained, was to put out more energy, not less. We should serve the public more, not less and in all cases at all times keep our doors open to serve the public!

His solution, then, was to initiate a nationwide lecture tour which he themed “`The Joy Tour.” In this, he intended to share the principles and practices of “Saying ‘Yes’ to life” with energy and joy as the only way to find true and lasting happiness! And, to top it off, he wanted to bring upwards a dozen community residents on the tour with him to assist and sing the music.
For this, we would need money—lots of it (by our standards) for travel, lodging, meals, hall rentals and advertising! A national tour with a dozen people is no small financial commitment.

Not having any such funds, we borrowed it. Never mind that we didn’t have a clue how we would ever repay it. The lesson was all about energy, joy, and service in the effort to share the teachings we were trying to live. And, the rest, as we say, is history. The tour touched people’s hearts and one-by-one, individuals travelled west to join the community. True, it wasn’t a stampede and yes, it took a few years but the community grew and the loan was eventually repaid.

What did we learn through these experiences? Well, here are just a few suggestions that you might find helpful in your life too.
  • ·        If you need money, understand that “money is energy.” Put out the energy to find a job. Paramhansa Yogananda gave this counsel to the public during the 1930’s Great Depression: “If I needed a job,” he thundered, “I would turn the world upside down to find one.”

  • ·         So long as you’re still job hunting, don’t be idle: put out the energy to help and serve others: even if as a volunteer.

  • ·         If your income is less than you feel you need, be generous! Don’t wait until you “win the lottery!” Share a percentage of whatever you earn with others. While any worthwhile charity, cause or individual counts, those of us who are seeking Self-realization should consider giving back to the source of our inspiration in order to share the spiritual blessings we have received.

  • ·         In the life and teachings of Yogananda, and in the history Ananda, we have never simply been given in advance the resources required. We had to serve first in order to attract what was needed into our lives both personally and as in our service to God and gurus. Yogananda started numerous small businesses to set the example of “how-to-live.” Ananda, too, has been blessed with the necessity to make our ideals practical in daily life by starting numerous businesses and service organizations as an integral part of practicing and sharing our ideals. The reasons for this may be many but one of them is that for Dwapara Yuga the inspiration is to bring “Spirit to work” (into daily life).

  • ·         A life of faith and devotion necessarily invites us to go beyond our material comfort zone. We must avoid presumption but we cannot avoid living with faith if we are a true devotee. Faith requires we stretch ourselves.

  • ·         We recommend the practice of tithing a percentage of your gross income (before expenses). You can start with a small percentage but not too small! (10% is customary but only a suggestion.) Experiment. Give yourself (and Divine Mother) a window of opportunity such as a few months, for example, to test your faith and resolve. Don’t look for financial gain as a consequence of your giving; nor yet, recognition. Your “gain” will be a hundredfold but not necessarily in-kind but in-spirit: calmness, inspiration, creativity, joy, and devotion. At the same time, and use as a prescription as needed if your faith ever falters: “Seek ye first the kingdom of God, and all these things (your material needs, included) will be added unto you.” Divine Mother will never let you down, though She will remember from time to time to test you.

  • ·         Swami Kriyananda lived entirely by faith. He never saved for rainy days. He lived entirely on what Divine Mother offered. When, so long ago, he heard about the community’s experiment in tithing, he chuckled (hearing of the 10% idea): “It’s ALL God’s!” he was reported to have said (though he very much approved of our experiment).

These tests were precious lessons which have changed our lives and opened our hearts to being guided by faith and guidance. We pray that sharing these stories will inspire you, too, to live ever more by faith and joy.

Joy to you!

Friday, May 25, 2018

How Do We Know We Know?

Dear Friends, this excerpt is from the book by Swami Kriyananda, Intuition for Starters, from the first chapter, “What is Intuition & Where Does it Come from?

“When we look at the world around us, we find a celebration of life in the universe – shining through the stars, singing through the birds, laughing through children, and dancing with the wind in the trees. With all this beauty and diversity surrounding us, we sometimes yearn to feel more a part of it all. We want to sing in harmony with the “music of the spheres.” What happens all too often, alas, is merely that we add discord by adhering adamantly to our own ego-generated notes.
We’ve all seen groups of little children singing. There’s usually one child who has no idea of the melody being sung, but he or she wants so desperately to be a part of the activity, that he sings enthusiastically whatever notes he likes, adding charm, if not harmony, to the music. Perhaps less innocently than that child, we intrude our private wishes saying, “I want the world to be this way,” or, “Come on, everybody, let’s do it my way.” In consequence, the world is full of disharmony, and we hear the cacophony on all sides.
How may we tune into the greater symphony of life? A friend of mine, when confronted with any new situation, approaches the problem this way: He asks, “What is trying to happen here?” How often do we insist, instead, on changing reality to meet our own desires? In the process, we lose sight of the overall purpose. We struggle to make sense of life segment by segment instead of as an overall flow. Viewing everything fragmentarily, like pieces of a jigsaw puzzle, no coherent picture emerges, no path, and no direction to guide our understanding.
There is a way for us to find that path, however – to feel a part of that greater reality, and therefore to know what is right for us as individuals. That way involves opening ourselves and becoming receptive to higher potentials of consciousness within ourselves and thereby of living in harmony with the world around us. It involves developing our own inner sense of intuitive guidance.
Intuition is the innate ability in everyone to perceive truth directly – not by reason, logic, or analysis, but by a simple knowing from within. That is the very meaning of the word “intuition”: to know, or understand from within – from one’s own self, and from the heart of whatever one is trying to understand. Intuition is the inner ability to see behind the outer forms of things to their inner essence…….”
Note: Meditation is the single most effective means through which to develop our intuitive faculty, our 6th Sense! This is especially true in the last part of meditation when we end techniques and sit still in the silence in order to attune our consciousness to superconsciousness.
You can obtain your copy of Intuition for Starters at the East West Bookshop nearest you or any Ananda Center or directly from the publisher at https://www.crystalclarity.com/shop/books/intuition-for-starters/




Saturday, May 19, 2018

"Good Morning Great Souls!" -- Happy Birthday, Swami Kriyananda (May 19 1926)


With these words, Swami Kriyananda would greet the young devotees who traveled with him on his lecture and music tours. As Devi Novak (and others) would remark, "What ME? Great Soul?" "Yes," he was saying: "YOU!"

Swamiji also is quoted saying "If you want to know me, listen to my music." And while he insisted the music of Ananda wasn't 'his' but was given to him by our guru's grace, he was nonetheless the channel: a channel prepared by the self-effort of many incarnations attuned to the "music channel" but also willing to BE a CHANNEL for divine attunement.

Today, May 19, 2018, Swami Kriyananda would have been 92 years old and his spiritual child, Ananda worldwide, is reaching towards its 50 year mark. Today, then, let us reflect with gratitude that we would not be here together devotees were it not for the life and attunement of Swami Kriyananda. 

I am not alone in speculating that had Ananda not existed I would probably not have found a means of service, attunement and discipleship through any other outward means. I do not want to imagine where I would be: not where on the planet but where in my heart and mind. And what about my countless friends here in Seattle and far, far abroad? Would we have found one another? Not likely.

If you say to yourself, "Gee, others knew Swamiji so well, but I never did." To you, I (and others like me) say to you: "As you have experienced Ananda and have gotten to know us, you have met Swami Kriyananda." A poor substitute, I agree, but a reality nonetheless for the simple reason that on Sundays many of you hear his music, listen to his readings and affirmation, and are blessed by the inspiration of the Festival of Light. 

Others see him on internet TV or are blessed by the acharyas throughout India. In Europe, at the Ananda Center near Assisi, Italy we have a dynamic community and center of leaders, residents and members whose lives are infused by Swamiji's vibration.

In America, the members of Ananda are legion yet while the heart and birth of this work is centered at Ananda Village. There a temple is being built for generations to come to honor and share Yogananda's teachings and living presence, and the legacy of Swami Kriyananda's discipleship. 

Swamiji insisted that his personality was not him just as it is not you nor I. And for those many of you who have been blessed to know, see and hear Swamiji's successors, Nayaswami Jyotish and Nayaswami Devi, you know that attunement and vibration far exceed the attributes of personality for in them one feels Swamiji's blessings and presence.

A few days ago some thirty to forty leaders (and future leaders in training) from Ananda centers and communities around the world gathered at Ananda Village to have satsang, meditation, and share current events and future plans. This work of Ananda--part of the work of Paramhansa Yogananda and the line of masters who sent him--WILL go on through those of you who now and in the future are inspired to serve, study, and support the work and one another in meditation and devotion. 

I doubt we can fully appreciate the impact of Paramhansa Yogananda on world history. It's far too early. Yogananda left this world only 66 years ago. What was the work of Jesus Christ like a mere 66 years after his resurrection?

Am I making one of those messianic claims one hears too often in religion or politics? I don't think so because our guru enjoys a reputation throughout the world unparalleled by any modern spiritual teacher. From India, yes. But Hindu? No. Not only did be make friends all over the world long before that was the norm it is today, but his teachings apply to all aspects of daily life and not just to monastics.

Many years ago, in 1960-61, Swami Kriyananda enthusiastically and energetically elicited the support of Jawalahar Nehru and his daughter Indira (Gandhi) to build a temple and ashram in Delhi based on the inclusivity principles for which India is well known. At the moment of the project's final acceptance, Swamiji's dreams were dashed by his expulsion from Yogananda's organization.

Now, like a phoenix rising, Ananda has been asked to play a key role in establishing an Institute in how-to-live principles based on the universal ideals and practical yoga techniques which are India's gift to the world.  

As if a dream, the proposed location of this institute lies upon a hill overlooking Delhi upon which will reside an iconic temple and the grounds of the future institute. 

Another, smaller but sweeter dream has also materialized: this one at Swamij's home at Ananda Village in California. Long ago, when Ananda Village was still scraping and scrapping to even exist in the forests and meadows of rural Nevada County (CA), Swamiji visioned his home at the Crystal Hermitage at Ananda Village as one alive with beauty. Last month, some 12,000 visitors came to see the tulips, flowers, scenery, and gardens of the Crystal Hermitage. Who among us could have ever foreseen this simple, sweet dream come true?

Thank you, Swamiji: we are your spiritual children and our hearts open in blessing and gratitude for the gift to us and to all of your service and attunement to our guru.

Happy Birthday, Swamiji!

     Hriman & Padma