Showing posts with label Krishna. Show all posts
Showing posts with label Krishna. Show all posts

Monday, February 17, 2020

Valentine's Day: How Important is Love on the Spiritual Path?

[I've been away for over a month from regular postings and yesterday's Sunday Service was focused primarily on my trip to India. The topics, expressed below, did not get the "full Monty" so I offer thoughts on the subject below.]

Each year around Valentine's Day the service reading at the Ananda centers worldwide has had the topic title of "The Law is Perfected in Love."

It would be easy to conclude that love, according to the reading ("Rays of the One Light," Week 7, by Swami Kriyananda), is all that is necessary to achieve perfection (happiness, bliss, nirvana or samadhi).

However, even the title of the reading isn't saying that. In fact, the title is simply reminding devotees and seekers that the "way" is not the "goal." Your faith, your religion, your yoga, your beliefs, and your righteous way of life are but steppingstones to perfection in God. (Be ye therefore perfect as your Father which is in heaven is perfect. Matt 5:48) Do not mistake the path for the goal! 

But is the reading saying, never mind the "way?" Never mind the discipline; the self-offering; the effort? No, it isn't saying that.

No more is the reading saying that than is the emotion of love the only reality in human relationships. Effort, intention, and "work" is needed to achieve success in all worthy endeavours: health, relationships, career, art, and the spiritual path.  

Even Valentine's Day (which occurs each year around the time of this reading) isn't attempting to say romantic love is the definition of marriage. (It's simply acknowledging one aspect of marriage.)

Someone asked me the other day: "How can I love God more?" In responding I was fortunate to recall Swami Kriyananda's counsel on this: "pray to God that you feel devotion; that you feel God's love." I believe he went on to explain that it is difficult to love "someone" you haven't met yet. It is difficult to love an abstraction contained in a nondescript three-letter word ("God"). To feel God's love is the gift of grace, not merely effort.

When he, Swami Kriyananda, prayed to Yogananda that he could feel Yogananda's love for him, Yogananda (who intuitively "heard" Kriyananda's silent prayer) responded saying, "How can the little cup hold the whole ocean?" One must expand the cup of one's consciousness toward infinity if one is to know the infinite love of God. 

It is easier, however, to feel love itself: love without an object and without any conditions as to who, what, when, where or how. As God is the source of unconditional love, praying to feel love is to experience even a little bit of God: the Source of love. 

Swamiji also shared with us that Paramhansa Yogananda suggested that most of us approach God through joy, rather than as love. Why? Because most people's experience of love is tainted with the all too confusing (painful, pleasurable, attached, and mixed)  human love experience. How often have I seen a newcomer's heart open to divine love only find it difficult to remain on such a high plane and thus "fall" into attachment to the nearest soul clothed in the form of the opposite sex! (Reminds me of the delightful Shakespeare play, "A Midsummer's Night Dream.")

Even apart from romantic love, however, devotees who go more by emotions are sometimes far too personal (just as those who revel in ideas are sometimes insensitive to the feelings of others). And such devotees are inclined to "love" only those who "love" them. Beyond their "mutual admiration society," duality can throw a bucket of cold indifference towards outsiders.

We, humans, you see, are more likely to know what unconditioned joy is than unconditional love!

Think of an aspiring musician: unless born with it like Mozart, even the best musicians are likely to have spent years learning and practising. Their love for their art draws them through the "law of practising" into the inner experience of the joy and love of music. Without their love of music, their playing would presumably be colourless, lacking in feeling. But without the hard daily work of practice, they could not soar high on the wings of inspiration. As I often say in classes and talks, "truth is a BOTH-AND affair."

Love is higher than the law for the simple reason that the experience of satisfaction, success or oneness is the REASON behind the willingness to "pay your dues" through effort and self-discipline. To achieve the union, perfection, and joy of love which unites lover, loving and beloved is what propels the artist, devotee, the lover, or the humanitarian to sacrifice all for the "pearl of great price!" 

At the conclusion of the reading described above, Swami Kriyananda quotes Krishna in the Bhagavad Gita saying, in effect, "love God alone and let go of all else." Poetic, romantic, even, but be careful not to rely one-dimensionally upon a convenient interpretation. 

A story illustrates the point: Krishna once counselled the devotee, Draupadi, to practice yoga. Her response, however, was "How can I practice yoga when my mind is fixed upon you?" Krishna, it is said, only smiled. 

Until you, too, can be fixed upon God alone in every thought, feeling, and action, then you should not be so quick to dispense with the "rites and writ duties" of the "Way" of right action and right attitude.

Swami Kriyananda also offered this useful thought, drawn from his own experience of encountering those who, to say the least, didn't love him: "I choose to love because I am happier loving than hating."

When, through prayer, meditation, and self-giving we feel loving, it does not require a conscious act to love anyone: friend or self-styled critic alike. It is, rather, a natural extension of your own consciousness. When you are blessed to have this experience, distil from it the joy of loving so that the alternative of focusing on loving doesn't draw you into attachment to those to whom you express that loving feeling. Instead, feel the joy of that state of the soul.

Joy to you!

Swami Hrimananda

Sunday, January 5, 2020

Will there be War (Again)?

We've got Iran and USA (again) at each other's throats. The conflict has been, in fact, going on now, off and on, for many years. America's involvement in Iran is long-standing, at least as far back (as I am aware) when America stepped into the vacuum left by Britain's collapse as an empire after WW2. That involvement centered upon securing oil resources AND thwarting the expansionist goals of Communism. Each of those goals had their "day in court" but just how far does the "end justify the means?" America's role in Iran is far from flawless.

Iran (Persia) is a proud and ancient culture: a mighty empire that has risen and fallen over countless centuries. Part of the famous "Silk routes," Persia has seen a wide array of conquerors come and go together with its own long history of emperors and kings.

It was George Santayana (Spanish philosopher, poet, and novelist) who famously quipped that "Those who cannot learn from history are destined to repeat it." He is also known for having said "Only the dead have seen the end of war!"

A fascinating book is "The Silk Roads: A New History of the World" by Peter Frankopan. Tracing world history from ancient times all the way to the destruction of the World Trade Center in New York on September 11, 2001, the author re-casts world history from the point of view of the history of Persia and countries along the famous Silk Routes. His thesis seems to be that much of history as we know it can be viewed in terms of those who sought to find, exploit, control and possess the riches of the near and far East. Oil, he concludes, is simply the most recent version of the wealth for which nations vie and battle.

But there is another and deeper battle involved. There is more to the ebb and flow of history than greed and conquest. This deeper battle takes place on the field of consciousness. This makes identifying and separating the good guys from the bad guys sometimes very difficult. Closed society or an open society? Inclusion or exclusion? Freedom or restrictions?

But for now, it is not necessarily helpful to try to paint a black and white picture. The hands of both America and Iran are stained with blood. Each will claim the high road but neither will confess their "sins."

Unlike the acquiescence of Americans and our representatives to the misleading war-mongering that got us into Iraq, I hope that more people in and out of government and the armed forces will think twice, maybe three times.

Nonetheless, the die is cast. How often have shrewd politicians used the perceived threat of war as a ploy to re-direct attention away from their domestic troubles to rally the nation in defence of a common enemy.

Yes, the conflict will continue and presumably escalate. Those who push the buttons on both sides appear to want it that way. Protest we should but who can say to what effect, given the leadership of both countries.

Life in 2020 is complicated, polarized, and highly nuanced. The need for authenticity and genuine relationships, lifestyles, and guiding ideals has never been greater. The question, therefore, is what are YOU doing to lead an authentic and meaningful life?

Just fussing, fuming, worrying and otherwise living outside your calm center in reaction to this issue is potentially a handy way to deflect awareness away from your own personal issues and responsibilities. These can include away from prayer, meditation, devotion, service, caring for others, focusing on your work, family, neighbours or community.

War will return again and again. If not this one, then another.

So stay calm and focused on what is yours in this life to do. To paraphrase Krishna in the Bhagavad Gita, "It is better to fail (even die) doing what is yours to do, then to succeed doing someone else's duty."

The greatest contribution we can make to world peace starts with us. It's not like most of us are angry, combative, or prejudiced but we can be nervous, anxious, upset, depressed, gossipy, judgmental, lazy, selfish, or indifferent to the miracle of God who resides within us and all creation.

Pray, meditate, serve, give of yourself heroically just as a warrior in a just war for your soul. Winning your "soul" will send a bright light out into a world dark with ignorance. There is no greater contribution you can make than to be a light unto the world. "An easy life is not a victorious life" Paramhansa Yogananda has told us. Take up arms of self-control, self-effort, faith, hope, and charity!

Nayaswami Hriman



Friday, January 3, 2020

Happy Birthday, Yogananda-ji!

Dear Friends,

At Ananda worldwide, the Christmas holidays come to a conclusion each year with our celebration of Paramhansa Yogananda's birth (January 5, 1893). 

In this new year of 2020, January 5 is THIS Sunday and as you may know, the Service is a grand, family service with skits taken from Yogananda's life followed by a festive, catered, Indian banquet! (At Ananda Blue Lotus Temple in Bothell, WA USA)

It would be natural enough for members of Ananda worldwide to celebrate the birth of the one whose teachings and life has inspired and guided our spiritual lives. But Ananda's founder, Swami Kriyananda, taught us to view Yogananda's life purpose in coming to America 100 years ago (1920) in terms far broader than the gratitude natural to those who consider themselves his followers. 

The fascinating and unusual story of Yogananda's spiritual lineage which begins with Jesus Christ and Babaji-Krishna is itself a hint that Yogananda has a role on the stage of world history broader than that of any organization and its members.

Yogananda left his earthly form only sixty-eight years ago. By 100 A.D., how much impact had Jesus' teachings had upon the Roman Empire? Not much, yet, but there were already hints and rumblings of great changes to come. By the time of Emperor Constantine's declaration in favor of Christianity in 312 A.D., one-third of the empire was already Christian!

Yogananda put yoga, and especially kriya yoga, on the American map (and, by extension, across the globe). He is not, of course, the only one but he has left a large footprint. His life story, "Autobiography of a Yogi," is still a best seller seventy-four years after its publication. And while we can see hints worldwide of the impact of yoga-meditation and the consciousness of yoga (oneness; harmony; health; joy; cooperation), this influence has only begun. And, as you might, no doubt, agree, it is desperately needed. The Dalai Lama has added his voice to thousands like you and me when he noted that if the children of this world were taught to meditate the problems that beset humanity would soon be solved. 

We celebrate Paramhansa Yogananda's birth and life, therefore, for a far more expansive purpose than it might seem natural for us to do so. And, we hope all of you will do so in your hearts and mind and, perchance, with us as well! 

Happy birthday Yogananda-ji!

Nayaswamis Hriman and Padma!

Sunday, November 3, 2019

Yogananda's Predictions of Coming Difficult Times: True or False?

I have written before on this subject and Swami Kriyananda has both spoken and written on this subject many times. So this article is NOT a recitation of Yogananda's predictions. 

Instead, I would like to address some common objections to these prophecies.

1. Predictions aren't set in stone. True! Swami Kriyananda would always say as much but his opinion was that, to-date, the awakening of consciousness and the concomitant change in human behavior seemed to him insufficient to completely mitigate the predictions Yogananda made (between 1948-1952). How can we view events in our 2019 world and feel confident of positive changes?

2. Bad things are ALWAYS happening. Yes, this is also true. But this fact alone doesn't mean the specific predictions Yogananda made won't ALSO come true.

3. Why is it religious groups are consistently predicting "end times?" For one, Yogananda didn't predict "end times," only difficult challenges in the world. In fact, he said that after a long period of warfare, we would enter a long period of relative peace. (Besides, don't some people think the "world's going to end" if they didn't an invitation to that party?)

4. Sceptics aver that religious groups (or their leaders) make these predictions to keep the faithful in line, fearful, and unquestioning. I suppose this could be the case but as a hypothesis, it's difficult to prove and surely can't apply to all cases for at least two reasons unrelated to any motivation: 1. Predicting the future is always a risky business, and/or 2. As pointed in #2 above, BAD THINGS happen all the time. As to motivations, some people are, in fact, motivated by fear; fear is part of the human experience and, as such, it has its place. 

So let's explore #4 in relation to #2: why are the "faithful" often being warned of bad things when bad things are always happening anyway?

And, whereas Paramhansa Yogananda DID make certain predictions, it is not by any means super-clear that any of those predictions have come true. I'm going to focus on just two of his predictions: 

#1: America would suffer a depression far greater than the Great Depression of the 1930's. and....

#2: He stated with great vigour: "You don't KNOW what a cataclysm is coming."

I don't think any of the recessions that have taken place since 1930's could possibly be greater than the Great Depression, right? 

On the other hand, there have been innumerable natural disasters around the world, not least of which would be the Asian tsunami of 2004. But none of these seem to me to qualify to fit Yogananda's intent on one of two counts: 

1) When Yogananda gave that warning, he was speaking to an American audience and none of the many hurricanes, fires or earthquakes in the USA would seem, in my view, to qualify for the level of intensity that Swami Kriyananda related to audiences (he, being present when Yogananda made that statement, at least once, if not several times). 

2) If the intensity of Yogananda's emphasis on cataclysm was intended to be global, we certainly haven't had anything of that magnitude yet, though there is fear building worldwide that the cumulative effects of climate change may, like a tsunami, reach just that intensity in the upcoming decades. 

It is curious to me that Jesus Christ is quoted as making similar prophecies. In over two thousand years one could argue that none of his predictions came true, or, alternatively, that all of them came true at some time or place or another! (See Luke 21; Mark 13; Matt 24)

In the Indian epic the Mahabharata, Krishna warned of a coming age of un-virtue and destruction. The Pandavas, his chief disciples, left their palaces and traipsed up into the Himalayas to escape these inevitable changes. 

Absent global catastrophic events, we are left with the fact that BAD THINGS are always happening. Thus until such catastrophic events occur we might at least content ourselves with exploring the #2 objection that BAD THINGS are always happening AND why then are avatars are ALWAYS predicting them? 

What if there are two levels on which the predictions of these saints are justifiable? The one is personal: are not people in general and devotees specifically apt to have great tests and challenges in their lives? Aren't such likely to be tempted to follow ideologies or lesser leaders who are false? Besides, what seems catastrophic to me might be nothing to you but it IS to me! All the ills human life is heir to happen to a great many people but when they happen in the lives of the devotees their faith is tested that they may see the depth (or lack) of their spiritual mettle. 

The second relates to groups of devotees: aren't they likely to be persecuted or encounter social or political opposition; or, great difficulties such as betrayals of trust or apostacy? Are they not likely to see taking place around them injustice, deprivation, wars, and calamities? Not a few religious adherents in modern times have turned away from the "heavens" to toil on earth for humanitarian goals. For this, they receive many worldly kudos but there can be, for some, a hidden trap.

Yogananda's warns of this trap in "Autobiography of a Yogi," writing in Chapter 45: "Refusing a monotheistic love to God, the nations disguise their infidelity by punctilious respect before the outward shrines of charity. These humanitarian gestures are virtuous because for a moment they divert man's attention from himself, but they do not free him from his single responsibility in life, referred to by Jesus as the first commandment. The uplifting obligation to love God is assumed with man's first breath of an air freely bestowed by his only Benefactor."

The same can be said of political or social activism. Devotees can be discouraged, frightened, distracted or energized away from the spiritual path by the endless woes and material concerns of human life. 

Hasn't history shown repeatedly that evil can spin a web of lies, disguising itself as good, enticing devotees, spiritual leaders, and churches to support dictators, slavery, wars, prejudice, or exploitation in a form that could be called the "anti-Christ?" (that is to say, "anti-Christ-consciousness)

Thus, even if BAD THINGS are always taking place, a saint may warn of them because they are challenges to the faith and equanimity of devotees. Is not the warning saying, in effect, that the "joy and inspiration you may feel in my presence or in your spiritual life will be challenged someday by things that happen to you or around you?"

When I think of Jesus' words of warning (about troubles, persecutions, false teachers, natural calamities) to his disciples I consider that they did not know at the time that they would be founders and missionaries of a new religion. That new religion was going to be tested year after year, decade after decade, and century after century by the persecutions and, later, the temptations of power and the betrayals of heresy and apostasy. There would be many false prophets and teachers; many wars, dictators, and spiritual leaders vying and competing. 

That Jesus is quoted as saying "this generation shall not pass away" before he will come a second time can be viewed on a personal level in the lives of his direct disciples and on a general level to all disciples of any generation. The power of the living Christ can be seen or felt by the spiritual eye or "I" (the kingdom within you) by those who remain faithful to the "spirit and the truth." 

Was, then, also, Yogananda saying the same thing to those of us who are his followers? Do we not see all around us catastrophes, suffering, betrayals, exploitation, violence, and evil? Are we tempted to lose hope and faith? To feel anger, fear or resentment? To abandon spiritual work and practices in favor of saving humanity? To be concerned for material things more than our soul's love for God?

Who among us, today, does not feel this country (America) has not only lost whatever "greatness" it may have had but has also betrayed its founding ideals as epitomized by its elected leader(s), surely an "anti-Christ-consciousness" embodiment(s) if there ever was one?

This isn't fear-mongering on the part of Yogananda (or Jesus or Krishna etc.). It may be dramatic, stark, or, for some, fear-inducing in its language and imagery, but to me, the message goes something like this: "Don't put your faith in making this world perfect. It is a school, merely. Yes, do what you can to make it a better place but focus on your love for God and your love for God in all." 

The function of a school is to give examinations and to help students pass them and move on. So, yes, you will see hardship and suffering but hold steadfast to your faith and love for God. If this world were perfect, who would seek God's love? Are not the imperfections of this world the necessary inducement for us to seek the "truth that shall you free"?

Returning now to the two predictions of Yogananda that I cited above, who can say with confidence that wholesale financial collapse in America is impossible? (Did I read the other day that the national debt of America is $23 TRILLION?) Who can say that a major catastrophe (asteroid, volcano, earthquake, pandemic, world war) is impossible? (Almost daily I receive postings about possible catastrophic asteroids or super volcanoes.) 

The primary reason for contemplating such possibilities is not fear but to warn us not to fall asleep in our spiritual efforts. It's not necessary for the most ardent devotees but helpful for those who are new, weak or discouraged. Given that bad things are always happening, why not heed Krishna's immortal words: "Get away, Arjuna, from my ocean of suffering and misery!"

Added unto us with the love of God we can "be the change we seek in the world" with far greater effect than only toiling in the vineyard where the grapes of wrath are grown. Ultimately, then, it CAN be a both-and but walking the edge of the steep path between the outer and inner worlds takes great spiritual agility.

As the scripture of the street puts it: "Just sayin'"


Swami Hrimananda



  

Wednesday, August 21, 2019

How to be Thought-less!

Paramhansa Yogananda, in his now-classic life story, "Autobiography of a Yogi," describes yoga as "a method for restraining the natural turbulence of thoughts, which otherwise impartially prevent all men, of all lands, from glimpsing their true nature of Spirit." (Chapter 24).

From Chapter 41 of that modern scripture Yogananda gives this challenging poem from one "of the many great saints of South India...., Thayumanavar:

You can control a mad elephant;
You can shut the mouth of the bear and the tiger;
You can ride a lion;
You can play with the cobra;
By alchemy you can eke out your livelihood;
You can wander through the universe incognito;
You can make vassals of the gods;
You can be ever youthful;
You can walk on water and live in fire;
But control of the mind is better and more difficult.

Stilling the agitations of the "monkey mind" is the subject and goal of countless meditation techniques and millions of meditators alike!

Ramana Maharshi is one of the most notable 20th-century advocates of Advaita (non-dualism), particularly in what he termed "Self-inquiry:" the quest to know "Who am I?" The great teachings of East and West essentially urge us to "Know Thyself" and discover "Tat twam asi" (That Thou Art). Watching one's thoughts and/or breath are among the ubiquitous and universal techniques of focusing the mind in order to still the "natural turbulence of thoughts."

Techniques are given, and there are many, to help focus the mind in order to reach the point beyond our thoughts. Too many meditators mistake the path for the goal and continue with their mantras, devotions, prayers, or breathwork "until the cows come home." The cows, that is, of their returning thoughts.

Why is so little attention is given to the cessation of what one teacher calls the "self-structure." The small self (ego, subconscious, etc.) is a little dictator whose mission is to keep us focused on our body, its needs, and to protect, defend and affirm the personality (ego.) It does a good job from a Darwinian point of view but it doesn't give us anything beyond a fleeting and insecure fulfilment and a deeply entrenched habit of restlessness. Praise, one day, blame, the next.

For starters, almost nobody on this planet is the slightest bit interested in the cessation of mental activity called "me." After all, didn't Rene Descartes tell us that "I think, therefore, I AM?" For another, the cessation of mental activity is very, very hard (note poem quoted above). And for those very, very few who make a deep and sincere effort, what they get for their reward is that their ego-self gets to stare into the abyss of nothingness, facing the prospect of its dissolution! So no wonder even meditators take the equivalent of a "rain check!" 

[In a humorous aside, Swami Kriyananda, in his landmark book on raja yoga, "Awaken to Superconsciousness," gently chides the Buddhistic tendency to focus on negative aspects of enlightenment (a state of no-thing-ness (nir-vana)) as the reason the enlightened ones, Bodhisattvas, chose to defer their liberation and come back to help others!]

But what, then, is the reward of making the effort? To quote Krishna in the Bhagavad Gita, "Even a little practice of this inward religion will save you from dire fears and colossal sufferings." I'd add to this that the benefits of meditation, speaking generally and clinically, derive from the very effort to focus the mind inwardly and away from the senses, body, and ego. In an analogous manner, sleep too is essential for mental and physical well-being.

Thus I don't feel to dwell on the reasons the effort, challenging as it seems, is more than repaid. Besides, too great a focus on "what I get from this practice" will tend to undermine "what I get from this practice!" All great teachers of meditation caution that non-attachment to results--even of our meditation--is essential to success in every endeavor, including meditation. Besides, the reasons to meditate are as varied as those who practice it. 

How, then, best to focus the mind and transcend the thoughts? On this, too, I have to concede that the prescription is individual. There are many meditation techniques, philosophies, and, as stated just above, reasons to meditate. A strict approach, such as Ramana Maharshi's practice of self-inquiry, is probably too austere for most modern (and restless) minds. It is termed, in the yogic tradition, the approach of gyana yoga. Krishna states that meditating upon the formless (no-thought, or Absolute) is difficult for the average human. 

A devotional approach satisfies the heart's natural yearning to be loved and to love. One can meditate upon the image, feeling or thought of one's chosen deity, guru, or even an abstract principle such as love itself! But our culture is far from one that is comfortable with devotion, being, as we are, so fixed upon reason and analysis.

An energetic approach has the advantage of not requiring a complex belief system and is epitomized in the universally popular and useful approach of mindfulness: using the breath as the meditation object (with or without a word formula or mantra). In this Age of Energy, let "pranayam be your 'religion'" to quote a chant popular with Swami Sri Yukteswar!

Deeper practices of energy-meditation may involve a focus on the flow of subtle energy (prana or chi) in the chakras or the deep spine. The most well known of these is termed, simply, Kriya Yoga and was popularized by Paramhansa Yogananda (see Chapter 26 of his autobiography mentioned above).

What's wrong with thinking, you ask? The thinking and intellectual function of the human mind is a mixed gift: it is the fruit of the tree of the knowledge of good and evil. Thinking is necessarily logical and dual: this is not that, and that is not this! The intellect is a natural extension of the ego for it focuses on naming, labelling, distinguishing, and using for its advantage or protection the objects of the senses (people or things or forces it can control).  It has been well said that the mind makes a great tool but a poor master. 

Thus it is, by tradition from higher ages of consciousness, the power of the intellect (which can reveal the secrets of nature) is supposed to be given to or used only by one who has become identified with the soul, or higher Self. In such a case, this power is used for the good of all and not for self-aggrandizement or exploitation. It is obvious that at this time in history, this is far, far from the case.

Since the mid 20th century, it has often been said that humanity stands on the brink of self-destruction owing to our mastery of the tools of thinking, reasoning, analyzing and manipulating nature's secrets but that we have yet to save our souls! We have focused too greatly on the outer world at the expense of the inner world of consciousness. To this day, scientific dogma still insists that consciousness is the mere byproduct of matter, the brain, the body and evolution of the species. Reflection, and only a little is needed, would reveal the opposite: "I AM, therefore, I think!"

Thus it was that the noted historian Arnold Toynbee stated that while the west has conquered the east with its guns, the east will conquer the heart of the west with yoga. 

And finally, let me share this simple, uh oh: thought! The Thought-less Yogi emerges from the effort to still thoughts randomly throughout the day NOT just in the practice of meditation but between activities; before a phone call or email; at a stoplight. You learn to bring the monkey-to-heel by living increasingly in the "witness box" of the higher mind. This can be achieved whether your temperament is devotional, perceptive, or active. 

The state beyond thought, the transcendently aware state, must be felt, or intuited, not conceptualized. It is the portal to higher states of superconsciousness. As in Yogananda's quote above, the still mind "glimpses" our true nature as Spirit, as the formless I AM of all humanity, all creation, and of the Godhead. 

So train your monkey to be still and FEEL the stillness wherein no thoughts intrude. You may find it helpful to bridge ego consciousness to higher consciousness through the medium of a visualization from which you then extract the FEELING of transcendence. Examples include the image of the bright blue, cloudless skies on a sunny day; the vastness of the ocean when perfectly calm; the majesty of a great mountain; the roar of wind or water overtaking you; vastness of space in all directions; or the silvery-beam of moonlight filling you with deep peace and transcendent love. 

Once the raft of techniques has brought you to the shore, discard the raft and enter into PURE FEELING; PURE AWARENESS with no name, no form, no object to behold.

Joy to you!

Swami Hrimananda

Friday, July 12, 2019

The Scarlet Letter (Attraction) meets Krishna in the Mahabharata!

When I was a teenager, perhaps even in college by then, I recall reading the classic story, "The Scarlet Letter," by Nathaniel Hawthorne. The novel is set in the Puritan Massachusetts Bay Colony of the mid 17th century. The condemnation of the protagonist, Hester Prynne for having a child out of wedlock, and the cowardice of her lover (a local minister) to confess and defend her, represented for me (at that impressionable age) the conflict between social mores and the "way of the heart." At the conclusion of the novel, the lovers reunite, albeit temporarily and even somewhat tragically.

In my life, the timeline for my reading of this famous novel took place during the explosion of America's own "cultural revolution" of the Sixties. Many in my generation eagerly and adamantly rejected any and all social mores as old fashioned and part of the controlling establishment or so-called "Puritan ethic." Youthful passion and exuberance, to be sure! (In case you don't know, the attempt mostly failed because truth is "one and eternal.")

But recently, Murali Venkatrao graced me with an astonishingly captivating re-write of India's great epic, the Mahabharata. The book is called "The Great Golden Sacrifice of the Mahabharata" by author Maggi Lidchi-Grassi. It is written in the first person as told by Arjuna. Utterly delightful and compelling, a kind of "we were there" historical (and spiritual) "novel" wrapped in God-consciousness-vibrations!!!!!

One of the predominant themes of this world-famous epic is discerning what is righteous action ("duty" or "dharma"). Unlike the adolescent rebellion of the Sixties, the Mahabharata is concerned with the soul's journey to Self-realization.

Arjuna, Krishna's beloved disciple and hero of the epic, seeks Krishna's counsel at every crucial turn of the epic's long and twisting tale because knowing what is right action in advance of taking action is very, very difficult!

One example can be seen in the death of Dronacharya ("D"). D is the teacher, or Acharya, of the young warriors, both the Pandava brothers (think: "good guys") and the Kaurava brothers (think: "bad guys"). In the allegory of the Mahabharata ("M"), D represents the subconscious mind and its power to create and sustain one's habits. But, being a product of the subconscious mind, habit generally sides with the "bad guys" ("K") in part because the duty and function of the subconscious mind is to defend and protect the ego.

(In life, we find that good habits are generally not powerful enough to sustain us when confronted by temptation or opposing negative tendencies. In fact, good habits are both established and sustained by inspiration from the soul (aka superconscious mind). Good habits are sustained only by fresh inspirations and affirmations whereas bad habits exist as a kind of default ("fight or flight" mechanism).)

Returning to the story, D is loved by all his students who are now adult warriors opposing each other. Yet D holds the key to victory for the K's. He has taught them all the arts of war and he knows and has all the powerful weapons. The "good guys" (Pandavas: "P") know that, despite their love and respect for D, he must be killed in the war if they are to win.

It occurs to the P's that one way to dishearten D's power and will to fight is to kill his son, Ashwatthama. But that's not so easy because, like his father, he is a fierce and unbeatable warrior. On Krishna's advice, a ruse is hatched wherein D is to be informed that D's son, Ashwatthama, has been killed in the battle (presumably elsewhere in that large and chaotic battlefield).

An elephant who happens to be named "Ashwatthama" is purposely killed so that Bhima, one of the P brothers, can boast that Ashwatthama is dead! D asks Yudhishthira, "Is this true?" Yudhishthira, the incarnation of truthfulness, says "Yes!" D then sits to meditate and while meditating one of the warriors cuts off the head of D! Both a "lie" and a breach of the rules of engagement takes place. A breach of social mores?

[Interestingly, the P warrior who cuts of the head of D is Dhrishtadyumna whose name relates, allegorically, to the soul quality of the calm, inner light--slayer of the force of habit.]

The real Ashwatthama, D's son, survives the war. In the allegory, he represents the quality of attraction. The explanation given for the fact that Ashwatthama survives, even though he is one of the K's who are all eventually slain, is that when the soul emerges victorious over the ego and achieves enlightenment, this quality remains in the form of the attraction to bliss, to goodness and all that is spiritually elevating. "Attraction," you see, never dies! It is the offspring of habit because attraction is the necessary ingredient for the sustaining power of any habit, good or bad.

But after the war has ended and the P's are victorious, Arjuna, in a fit and mood of self-doubt and regret, accuses his elder brother Yudhishthira of having lied and broken the law of dharma of which he, Yudhishthira, is supposed to be the living embodiment. A heated argument ensues among the brothers and others. Once again, Krishna intervenes to remind them all that the ruse was necessary for victory (the soul over ego-bondage).

Hence the saying: "All is fair in love and war."

Thus it was that the love between Hester Prynne and the minister had to be revealed and fulfilled even though it went against social taboos (neither was married to someone else at the time--the taboo itself was the mere product of "caste consciousness").

Nonetheless, in the death of D, a "white" lie and a violation of battlefield ethics were needed to effect the desired outcome. Sometimes it is useful when one is attempting to overcome a negative habit to calmly affirm victory even though, at present, it is not entirely true (yet).

Swami Kriyananda would tell the story of how he quit smoking (when he was a young man and before he became a monk). As often as he reverted to smoking after trying to quit, he simply and calmly affirmed that he would stop smoking even though he hadn't achieved his goal quite yet.

One day, without any outward assistance or sign, his affirmation proved to be true. He never smoked from that day forward. He could not have predicted when that day would arrive but intuitively he knew that it would. Indeed, his attitude, despite setbacks, was that it was true already!

In this way, Dronacharya, the master of habit, can be defeated by calmly and repeatedly telling him that his offspring, attraction to a wrong habit, has died. By feigning disinterest in the temptation to indulge, one deflates its power over you. This can be extended even into the indulgence itself when it overtakes you: keep a part of your mind detached from identification with the act.

They say "love makes the world go 'round" and true as that it is, one can also say that it is DESIRE that makes the world go round. Desire is of the heart and its power cannot be extinguished, only re-directed. Paramhansa Yogananda taught that the desire to know (and love) God, too, must be fulfilled. Nurture right desires and you shall find ever greater happiness.

Use the power of attraction, then, wisely and whatever you do to re-direct your attention from the lower to the higher, from ego to soul, is fair and wise. Live AS IF you are already free and Self-realized for indeed such is the nature of your soul. "Tat twam asi!" ("Thou art THAT!)

Swami Hrimananda




Monday, June 17, 2019

How Can I Find that Perfect Job?

A person wrote to us with this question:

In Scientific Healing Affirmations, Paramhansa Yogananda says that we attract material success by obeying the conscious, subconscious and superconscious laws of material success. I would like to attract to myself a job which uses my God-given talents, my strengths, and helps me to relate to my higher self. Is it possible to attract a job to oneself by concentrating on the subconscious and superconscious laws alone? 

My response to this question was put this way:

Dear Friend,

When Paramhansa Yogananda uses the term "superconscious" he is not referring to a level of consciousness that is OTHER THAN divine! Think of the "superconscious" as being the soul: a reflection of God (the Christ or Krishna consciousness).

The significance of this is that this method does not automatically remove from our life the accumulated karma that we have created from the past. When you write ".....to attract a job to oneself by concentrating on......ALONE" you imply that this power of attraction is centred in the ego but that is NOT what Yogananda means when he uses the term "superconscious laws of material success." Or, perhaps you mean that these methods work without regard to one's personal karma. 

The principle and power of non-attachment apply in this case lest by will power you achieve your job but find yourself enmeshed in creating more karma for yourself. In fact, the laws of success as Yogananda outlines them very much includes non-attachment to the results. It's a fine line, do you see? Success combines the highest of will power, energy and creativity with non-attachment and surrender to the divine will. (Actually, it is not so much SURRENDER as ATTUNEMENT AND HARMONY with the divine will, but the difference is mostly in the words not in the reality of consciousness required.)

As a devotee and meditator, strive for freedom from karma by devotion, self-effort, attunement, and selfless service. Material success and creative engagement WILL COME when it is yours to come. On the other hand, if the success of this outward variety is your priority apply your will and attune your soul to the guru and if and when material success is yours, and especially for your soul's freedom, it will come as day follows night. 

Live in the present thought that such a job is yours already and is the gift of God. It awaits only time and place but in the eternal now it exists already.

Remember that if such a perfect job were yours today but is received without divine attunement, you will find it falling short of satisfaction like the string that Yashoda used to try to tie to baby Krishna to keep him from being naughty!

Pray: "Beloved Friend, God: I seek to serve you in a capacity that brings to me creative engagement with my divinely-given strengths and leads me to freedom in Thee. Bless my efforts with success that I might reflect Thy joy and serve other souls! Thy will be done!"

Blessings and joy to you,

Swami Hrimananda

Saturday, June 8, 2019

Is Being "Nice" Enough? Story of the Angry Saint Durvasa and the Flawed Warrior, Karna!

The heroes of legend are often characters both great and sometimes greatly flawed: just like most of us. 

At Sunday Service recently as a guest speaker with Padma, my wife, at the Ananda Church in Palo Alto, CA, I shared a simplified version of the story of Karna, one of the great warriors and tragic figure of the world's longest epic, the Mahabharata (the source of India's greatest scripture, the Bhagavad Gita).


 Despite being a great warrior he was handicapped by the need for recognition and the concomitant commitment of unquestioned loyalty to anyone who awarded him honor and love. His blind loyalty caused him to follow one who was, himself, dishonorable and provoked in Karna ignoble acts. Karna did feel remorse for his misdeeds but he met his death in the great war of Kurukshetra owing to both his virtues and his flaws which were exercised nobly but without discernment. Nonetheless, despite what could easily be judged his failure, he was honored after his death by Krishna for his unstinting generosity, strength and prowess in war, and self-sacrifice. 

Members of various faiths, spiritually minded, are exhorted to be good and to manifest virtue and integrity in their lives. Seen from the point of view of their opposites, who can argue? How much better a place our planet Earth would be if everyone were, simply, "nice."

As a member of a worldwide faith community known as "Ananda" I could be described as a Self-realizationist! Prayer, meditation, fellowship, study, giving and serving are, like most all faith traditions, an important part of my life. It's a good thing to try to be "nice." But it's also important to be honest, especially self-honest: in fact, ruthlessly self-honest! Sometimes our flaws act as the sand in the oyster of our soul which, over time, produces the pearl of great price.

I've been struck, so to speak, numerous times, with the contrast between those with no faith but who are infused with great integrity and virtue being contrasted with fellow religionists who seem all-too-fatally-flawed and difficult to get along with.

I recounted in that Sunday Service talk in Palo Alto that in the game of golf there is a rule that no matter where the ball lands, one must, if at all possible, play the ball (hit the ball) where it is found. (One is not supposed to touch the ball.)

No matter how poorly a "hand" (of cards) that life (our karma) deals to us, we must play the game of life with what we are given. Being born in a family of criminals or in a crime-infested neighborhood exposes us from an early age to the temptation, perhaps even the practical necessity, to engage in criminal acts.

Or, being born with the proverbial silver spoon of entitlement and privilege, we are a paragon of virtue, gentleness, refinement and compassion.

The history of saints, East and West, is riven with characters who didn't always play the game of life according to the Marquess of Queensberry Rules.
The famously "angry" sage, Durvasa, whose short fuse was legendary was the one who gave to the teenage girl, Kunti, the mantras to invoke various gods with whom to mate and produce offspring. Her innocent curiosity to use one of the mantras invoked the sun god from whom she conceived and later gave birth to Karna out of wedlock. 

Her fear of shame caused her to send the infant down the river in a basket (as, curiously, happened to Moses) thus setting the stage for Karna's existential insecurity about his not being accepted by others (for what was wrongly assumed to be his low-caste birth).

A person difficult to get along with might, nonetheless therefore, be a saint in the making by struggling to overcome certain non-virtuous traits. Another person born to innate sweetness may, in fact, be spiritually coasting along on good karma. 

The "nice" person may be offended by the unruly one but this may be a test of just how even-minded and ego transcendent the "nice" person really is. Not that this justifies being hurtful or unkind, but, spiritually speaking, we should be careful about our assessment of ourselves or others.

Swami Kriyananda recounted a beautiful story from the life of St. Therese of Lisieux. She was a novice mistress. Some of the nuns came to her and said “Why do we have to have some of these nuns here who are just so unpleasant? They wash the clothes in such a way as to deliberately get suds in the eyes of others who were helping!” You think in a convent, people shouldn’t act like that. But people are people, and their peopleness will come out. [laughter] You know what she said? “If we didn’t have such people, we would do well to go out and get them, and bring them here.” 

Yogananda put it another way: we cannot win the love of God until we can win the love of at least one other person (including and perhaps especially those who do not "like" us). I am not inclined to take this literally but in principle, I think the message is clear. 

So if you happen to be one of those difficult people, at least consider, as honestly as you can, just how deeply sincere are your efforts at self-improvement and, more importantly, how deep is your love for God and truth. "God doesn't mind our faults but seeks only our love (and interested attention!)," Yogananda would say to others. Don't pride yourself on your testiness, as if to justify your faults, but don't give up, either. "God watches the heart" Yogananda would also say to comfort and challenge devotees. 

And if, instead, your mouth has the silver spoon in it, watch the degree to which you take personal offense at criticism, especially when it is deemed (by you) to be unwarranted or unfair, for of such are the tests of karma and of God. Be at least inwardly thankful for whatever hurts you might receive that your "niceness" be honed by wisdom. Don't let your goodness be merely a show or worse, hypocritical.

Jesus warns us not to consider ourselves "good" for the fact that we love those who love us. Love is indeed the overriding aura of sanctity but so also is wisdom. God's love can sometimes be well disguised, masked that we might unmask the true Doer behind all seeming.

Joy to you!

Swami Hrimananda!

Tuesday, May 14, 2019

Indecisive? Doubting Thomas? Bhagavad Gita Speaks to You!


The Doubter: Wisdom of the Bhagavad Gita
Chapter 4.V-40. The ignorant, the person who lacks devotion, the doubt-ridden: all these must perish. The man of vacillating temperament finds no happiness in this world or the next. For him, supreme bliss is not possible.
[Editor’s note:] There are two kinds of doubt: constructive and destructive. Constructive doubt wants to know the truth and is open to it but is yet unsure or unconvinced. Destructive doubt, by contrast, is not the kind of doubt that has no interest in pursuing the inquiry any further. 
Rather, destructive doubt is his who wants the truth but is fearful of being betrayed, made a fool, or proven wrong. Ego-protectiveness renders such a truth-seeker impotent and paralyzed. 

Here is what Swami Kriyananda writes about such a doubter in his magnum opus, Essence of the Bhagavad Gita:
“The worst case, however, is that of the confirmed doubter. He has all the intellectual equipment he needs to rise to the heights, yet his compulsion is to keep listing all the shortcomings, the drawbacks, and the mischief by which others might try to undo him. He has the devotion, and the desire to rise to the heights, yet a cynical inner voice keeps whispering in his subconscious, what will the end be treachery? lack of appreciation? opposition? ingratitude?
Paramhansa Yogananda once commented, “The doubter is the most miserable of mortals.” He was referring, not to constructive questioning, but to the nagging tendency to oppose every constructive idea, to prejudge it for no real reason at all, and to be disposed to reject everything wholesome or constructive. It can’t be right, therefore, it isn’t right! It can’t work therefore no matter what happens, it can’t really work even if it seems to be doing so. People can’t know what they’re doing, therefore, they must be wrong!
To doubt a true teacher [or teaching], especially if one is his disciple [or simply seeking] owing to arrogance or simply to a habit of mental rejection causes seething turmoil in the mind. One assumes dejectedly that whatever the guru [teaching] says must automatically be wrong: not because it has been proved wrong, nor even because one wants to disbelieve a conclusion that may simply be inconvenient, and not because one doubts the guru’s motives. . . . The doubter deeply desires something true in life, but cannot accept what he finds. A strange twist of mind rejects, not out of disinterest, but rather out of intense interest. His doubt is born of almost a fear of finding himself deluded in the end, when he wanted so much to be certain.
Were he indifferent, his condition might be better at least in the sense that he’d then be able to direct his interest elsewhere. The tragedy, for him, is that he desires his whole being yearns for the very truths which subconscious habit impels him to reject. That habit proposes no acceptable alternative. It simply shakes its head and says, No. The truths he wants so his habit tells him cannot possibly exist. The habit gives no reason. Darkly, instead, it poses the dire warning, What if . . . ?
What if all this should prove, in the end, to be chicanery? What if my guru’s [teachers’] motives be not so generous as they seem, and all he [they] really wants is somehow to squeeze others for his own benefit? Such doubts quickly develop a life of their own, and create for themselves an alternate universe: What if everything!? Ones will power becomes paralyzed; hope withers away, and becomes in time a dry twig. The sweetness of friendship is soured by suspicion.
For all the above reasons it may be justly said that the doubter is indeed the most miserable of mortals.
Finally, the man of vacillating temperament can never accomplish anything worthwhile. He will never commit himself to anything. He has no loyalties. He drifts through life as his whims waft him, settling on no truth, and forever uncertain of anything.
The determinedly ignorant person can only be left alone to his own plodding rhythms. Eventually, he will emerge from his self-woven cocoon: when he has suffered enough, and when, through suffering, he begins to care and, in the caring, to make the first, faltering attempts to develop his own latent abilities. Then he will emerge from his self-confinement.
The apathetic may at least be aware that there are clouds of unknowing to be blown away. Although they’ve imagined that life has nothing more to offer them, when their dreams of passive contentment or resignation fade, they begin to look around anxiously for viable answers.
It is the doubter, alas, who suffers the most. His thinking processes, despite his longing to be good and to do right, become paralyzed. He yearns to find something on which he can fix as his ideal, but then tells himself that, for one reason or another, that ideal cannot exist. His tragedy is that he yearns for bliss, but finds bliss denied him by a compulsion in his nature that he can’t understand. How can he overcome this self-damning tendency?
He must tell himself, There is no road back. I have no choice but to go forward, even if it means only trudging heavily, one slow step at a time. He can expiate his karma by helping others to resolve their doubts. He can concentrate on his own yearning for truth, until the very yearning pulls him out of the dense fogs of doubt into the sunlight of a faith all the more certain because it has rejected gloomy speculation as a waste of time and energy. Helping others to resolve their doubts and uncertainties becomes, for him, a way of affirming his own solution-orientation. For him at last, supreme bliss becomes the only possible solution to every problem and difficulty in life!”
[editor’s postscript] Swami Kriyananda was told by his guru, Paramhansa Yogananda, that in past lives he (Swamiji) was eaten up with doubts and that it was part of his karma to help others overcome their doubts. Thus Swamiji’s karma was to teach. As he said of himself, “I’ve probably had every doubt anyone could have so I am well placed to help others.”
Our western society, oriented as we are to the rational, reasoning mind, the consequence of which is to render intuition and heart knowledge hidden from conscious view, inclines toward skepticism and doubt particularly as to non-material statements and realities. Thus it is not uncommon for many, otherwise sincere and intelligent seekers, to remain on the sidelines of religion and spirituality, and, indeed, many other worthwhile causes, for fear of being wrong or disappointed and for lacking an inner intuitive sense of what is right for them to do.
All outward activities in a world of duality necessarily contain both good and not so good; truth and untruth. Just as each of us is a mixture of positive and negative qualities. The “Hamlet complex” (“Shall I, shan’t I?”) is easily found in a culture where comfort and material gain are constantly upheld as the summum bonum of life.
Swami Kriyananda urged us to take action (in the spirit of Krishna’s counsel in the Bhagavad Gita) saying “Doing something is better than doing nothing.” Even more useful, he explained that “action is clarifying.” While mental pondering leaves you stuck, taking some, even but tentative action, by contrast, helps you see and feel the consequences and to determine kinesthetically whether further efforts in that direction are warranted. Perfection in world of duality can never be achieved outwardly in form or in action, only in intention and consciousness.
If therefore you are, by habit, indecisive, or even temporarily so, take some tentative steps in the direction that seems best (or right in front of you). By your action, you will see and feel more clearly the results and the inner guidance as to the next step.

May the Force be with you!
Swami Hrimananda




Saturday, May 4, 2019

Oh God, you devil, you! Sanaatan Dharma

Oh God, you devil, you!

Oh Lord, how much confusion exists throughout the world surrounding who and what to worship? What name? What gender? What shape or form? Abstract or anthropomorphic? Personal or impersonal? Cosmic ground of Being? Infinite Spirit? Father, mother, lover, friend?

Truly, it is overwhelmingly confusing and to such an extent that intellectually minded people just throw up their hands and say, "Oh hell with them all!"

Add to the name, form or formless definition of your version of God the question of whether God is both good and evil, responsible for both, or beyond both, or only interested in good, leaving evil to Beelzebub, and you surely have good "reason" to run to a pub and drown the maelstrom of your thoughts in a foamy draft beer and your ears in mindless "rock" music (music for rocks, that is).

The cosmos is so incomprehensibly vast and varied that maybe God who made the whole thing is incomprehensibly vast and varied, or at least beyond easy definition. Or, not.

India is home to the world's most ancient religion and a culture which has existed continuously since before time. The term Hinduism was given to India's native religion by foreigners. The indigenous name is Sanaatan Dharma, and may be loosely translated the "Eternal Religion." This isn't the cheesy boast that it may seem to be at first glance.

As science purports to discern laws of nature that are universally applicable, so any religion calling itself "eternal" should attempt the same. And, indeed, among the seers of Indian spirituality (as opposed to her priests and clerics), the scope of vision offered to the world by their texts that come to us out of the mists of pre-history have a distinctly scientific and universal quality to them. For a long time, we called their writings "Eastern philosophy" (not religion).

As Ralph Waldo Emerson wrote of the Bhagavad Gita in his journal of 1845:
“It was the first of books; it was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.”

In the Bhagavad Gita, Lord Krishna states: "I am the Source of everything. From Me all creation emerges. Realizing this great truth, the wise, awe-stricken, adore Me." (10.8) Krishna is not speaking in the voice of a mere human but in the overarching Self of Spirit similar to statements by Jesus Christ such as "I am the way, the truth and the life." Both were speaking in the voice of the transcendent God, not as mere mortals boasting of themselves. Both were speaking in the I AM consciousness of all that is and ever will be. And as many of us that will "receive" this into our own consciousness, will be "the power to become the sons of God." (John 1:12).

Religionists take for granted that God created the universe but rarely, if ever, ask: How? Until quantum physics, with its dark matter, dark energy, string theory and God particle, there was no means for even merely rational speculation beyond, "Gee whiz! A miracle!" At least now we have the BIG BANG theory, and a point of singularity (sounding very God-like) preceding it. What else could be cosmically "singular" if not God? (Tongue half-way in cheek.) Does not the postulation by science that a point of singularity might have been the starting point for creation stand as, at least, a metaphor for God the Creator?

The ancient teachings say "God did not create the universe; God BECAME the universe!" There was no building materials store to draw from. There were no particles, atoms, molecules. God isn't a thing but a consciousness. Thus, just as you or I might have an idea that turns into a reality, God must have had the "idea" to create, or more correctly, to become. In fact, the ancient teachings of India say that God is "dreaming" this great universe and all beings in it. For just as we can dream a complex plot in our nightly forays into the subconscious, so, we are told, God dreamt this whole thing up!

To the dream characters, the dream is, until we awaken from it, VERY real! The boogie man chasing us in our dream can cause our heart to race and our breath to seize up. The movie, "The Matrix," hints rather well at this very same concept. 

Incredible? Well, yes, of course. Why would you not think this cosmos is incredible? Why would you think it is simple? Easy to figure out? If we could realize the dream nature of creation easily, we wouldn't be here. Why did He do it? Well, let's save at least some questions for when we meet Him. (Him, Her, It? Gender is irrelevant in discussing "God," isn't it?)

If indeed, the creation is but a dream in the consciousness of God, then anything and anyone could be and, to some extent at least, already IS God. So whether you worship cats or alligators, or deities with a million names, it is all, potentially at least, valid. But some have more power over the dream than others!

Worshipping money, power, pleasure is certainly a popular form of "worship" (human craving), but their votaries don't find much satisfaction in these "gods." For one thing, these human desires are not so easy to fulfil or sustain. Only so many people can achieve wealth, for example; or fame; or beauty; or genius. 

For another, and for those who make it to the top of their desired heap, the satisfaction wanes rather quickly. Worse yet, with the attainment of these "heavenly realms" too often comes misery and suffering in their wake. Desires become addictions and addictions soon wane in their capacity to satisfy until one hits bottom, disgusted with oneself and one's addiction. There are more suicides among the wealthy than among the poor.

In other words, some "gods" are better than others! The caution to "be careful what you wish for" applies to the gods as well as desires. Hence the strong affirmation attendant to monotheism, ascribing to the entire creation a "point of singularity" in the form of the one and true God ("Hear O Israel, the Lord is One!"), and warning that any lesser may leave them short-changed.

But monotheism, also, if too strictly defined, leaves Infinity one mile short of perfection! God or gods can be classified as good, better, best. The "good" ones get you off the couch and moving towards a goal of right action and attitude (health, healing, etc.); the better ones encompass goals that are expansive (compassion, self-giving, devotional); the best ones are those to which and from which flow unconditional love in seeking union with God. (I suppose one would have to admit that there are bad, worse, and way-worst gods, too, but why go there?)

Like marriage and family, it's a matter of the heart, not the head. There's a saying, perhaps attributed to Swami Vivekananda, that "it may be a blessing, indeed, to be born into a religion, but a misfortune to die in one." But the verb "to die"  means, in this context, to die spiritually by virtue of narrowness, bigotry, and dogmatism. 

That version of God, spirituality or religion that expands your heart in sympathy and understanding is probably "yours." Just as your biological family can be a large tree with branches spreading across continents, so too there are vast spiritual families. Far too many people, put off by the dogmatic zeal or bad faith of religionists, feel their religion is only personal to them. But in refusing to associate with others who share their faith, they lose out on the powerful influence of others to support the very ideals to which they ascribe. We are not islands unto ourselves, except by outer appearance only. Even islands are connected by the earth beneath the sea. Those who eschew association with other spiritually minded souls are in effect "throwing the baby out with the bath water." 

Why is this? Because in my own mind I can pretend I am very spiritual when I don't have around me others of like mind trying to grow spiritually and acting as mirrors to my conscience. Most of the world could care less, so my association with indifferent people makes me seem (to myself) super-spiritual. I can also enhance this view because so easy to judge all those "slackers." On my own, I'm not spiritually accountable to anyone but my own ego who is pretending to be divine.

It's not enough to say all religions or forms of spirituality are the same. They are not. They may have much in common but some are made-up religions (saying all the right words) and some are messed-up religions (by human interference). 

Besides, each of us, even if we are part of a spiritual family, have a unique spiritual journey to walk. Some pursue their spiritual path wisely; others, ignorantly. Billy Sunday (the famous evangelist) may have claimed he sent a lot of people to heaven through his preaching, but it has been rumoured that God's response to his assertion was "Well, he may have sent them but they didn't arrive." 

As Paramhansa Yogananda put it: "Jesus was crucified once, but his teachings have been crucified daily ever since." Indeed, the only true "custodians" of the "word of God" are the saints, not the theologians or the administrators. Yogananda called the institutions of Christianity (and religion, generally) "Churchianity." 

But Sanaatan Dharma encourages all who are sincere to pursue their genuine spiritual ideals in whatever way appeals to them. There is a universality to all faiths that can be a measure of authenticity. No true religion teaches hate or violence based on prejudice, for example. The Golden Rule ("Treat others as you would wish to be treated.") has for its basis our oneness in God. Virtues of compassion, sympathy, kindness, harmony, calmness, peacefulness, patience, forgiveness and devotion are but a few of the core and universal values of true religion, and thus of Sanaatan Dharma.

It is a mistake, however, to leave the subject of religion and spirituality at a place of mere platitude or philosophy. As I have a name, a body, a human family, talents, skills, shortcomings, language, culture and nationality, so must I clothe my spiritual efforts in very specific ways. As these attributes of myself are also basic attributes of millions of others, so should I make real and grounded my commitment to Self-realization in cooperation with others who share my "way." Thus I give and thus I receive.

God may or may not be "out there," but God is surely within you and within all. We may not yet have entered that point of singularity from which we and all things have come, but we can start right here and now finding that point of singularity in the BE STILL AND KNOW I AM. From this point radiates the magnetism to draw to myself those people, those practices, and those experiences which act as wayshowers to Self-realization. 

May the Fourth (of May) be with you!

Swami Hrimananda