Politics, Yoga, Self-Realization and Ananda

​From the view of the soul (the God's-I view), all things are appropriate if done with attunement to the divine will. The core mission of Ananda worldwide is to achieve soul freedom in God through the application of the scientific techniques of raja yoga (which can include hatha and kriya yoga); to establish intentional spiritual communities demonstrating that simplicity of living guided by high ideals brings the greatest happiness; to have land in the country where we grow our own food; to live and serve in harmony, cooperation, simplicity, moderation, creativity and divine attunement; and to show how to apply this way of life in business, relationships, health and healing, education and all aspects of daily life.

When it comes to social issues, politics, and social activism, the outer work of Ananda is so young that thus far in our brief 50 years we've had to build (literally) communities, teaching centers, retreats, our publishing arm, schools for children, and the attendant outreach and infrastructure such activities require.

Views on the issues of the day can legitimately vary according to individual points of view between sincere and equally intelligent people. 

Paramhansa Yogananda, the inspiration behind the Ananda work worldwide, said he was in the party of Abraham Lincoln (a Republican). In his day, Yogananda was wary of social reforms instituted by the then president, "FDR." Yogananda was not enthusiastic about the long-term effects or social implications of the New Deal, the welfare state, and other so-called progressive initiatives; he was concerned about the intrusion of government into private lives; for the dependency that a welfare state can create; and for the potential loss of creativity and initiative in individuals.

But how he would respond today on questions of universal health care, social security, and the many other social services, who can truly say? His teachings and Ananda's work is with individuals, primarily: developing personal responsibility; willpower, devotion, meditation, selflessness in service and attitude and, yes, certainly compassion. But our emphasis will always lean towards the personal and taking personal responsibility. Public entitlements that are enacted to "buy" votes or which deplete the personal initiative and sense of individual responsibility will always be suspect. In general, I can say with confidence that any program that helps an individual to help himself is far better than a handout that deprives that person of dignity and initiative.

Swami Kriyananda, a direct disciple of Yogananda and the founder of Ananda, quietly and respectfully guided us in his example and words to be more conservative and circumspect especially on "new deals" that promised us what we might imagine were free handouts from the government. He remarked that Yogananda's school at Ranchi declined in its spiritual ardor and educational excellence when the school accepted funding (with strings attached) from the Indian government.

We, disciples of Paramhansa Yogananda, seek to achieve the spiritual goal of Self-realization. Meditation, introspection and God-communion require a personal commitment, initiative, energy, and creativity. The personal freedom to step away from the "maddening crowd" is a natural and generally necessary step. Life on the path of Self-realization is very personal. Not surprisingly, we seek the company of others of like mind since support for the inner life is not to be found in society at large. 

Naturally, therefore, the help we give to others is more likely to be to those we know rather than enthusiastically trumpeting new legislation and new governmental initiatives. I wonder if socially progressive ideas would be as enthusiastically endorsed if their votaries had to pay for them personally. Do you too sometimes wonder if promoting new government schemes subconsciously relieves their proponents of the burden of guilt for any personal commitment? 

Swami Kriyananda often said: "Peace is my bottom line!" Not social peace but inner peace. If one can march as Gandhi or King marched--with courage and with love so great that even being struck, humiliated, spit upon, or jailed could not trigger in them the quid pro quo of hate--then let it be. This is the path of a Christ. But, you see, for them, too, peace was the bottom line. 

Recently, our center hosted a prayer vigil for the families separated at the southern border of the United States. Our emphasis was on using prayer and meditation to offer these families on a soul level strength and spiritual support. It was also to provide a sanctuary for those who wanted to come together in prayer and meditation as their personal response to this unfortunate situation. While our position on immigration policies was implied, it was not the focal point of our gathering. Therein lies an important difference. 

Government policies and conflicts in society can take many forms but often, if not always, the resolution is the result of a compromise between opposite points of view: a compromise that can be assumed to satisfy neither point of view. The very fact of compromise is, indeed, as much the lesson as the resulting policy. In general, a wise person will tend favor compromise because it supports harmony and provides at least some directional movement in place of continued conflict or simply paralysis. Wisdom understands that we live in a world of opposites which unceasingly vie for, and alternate in, supremacy. 

Thus when one stakes out a position on a social issue, it may be appropriate to articulate the principles and the goals of your position but one should also acknowledge (even if only to himself) that any practical movement forward in the direction of your goal will require some compromise. As Yogananda put it, "Fools argue; the wise will discuss." 

Both Gandhi and King showed remarkable courage and ability to do both. “Be wise as serpents,” Jesus counseled, “and harmless as doves.” Those who defend dogma will tend to end up both disappointed and angry. This world is poorly arranged to achieve perfection or lasting victory to one side or the other.

During World War II, Yogananda was supportive of the war effort but focused his energies on continuing to uplift and inspire people, and bring them closer to God through the science of raja and kriya yoga. He enthusiastically supported Mahatma Gandhi's efforts to free India from British rule but stayed centered on his own life's work.

In Yogananda's famous life story, "Autobiography of a Yogi," he gave a rare rebuke to the rising trend of humanitarian works: "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." 

Those who guide the work of Ananda understand the complexity of having institutional positions on social issues. Given the path of Self-realization that we strive to follow, it behooves us to give wide latitude to individual members to make their own personal choices. 

It seems likely that the years ahead will see increasing civil unrest owing to the continued state of polarization in our country and other countries with whom we are aligned culturally and politically. Yogananda gave notable utterance to predictions of future challenges to America and other nations in the forms of economic depression, war, and natural calamities. It will take wisdom, courage, and faith to act in attunement with divine guidance if issues and positions continue to intensify. 

There can be no fixed policy on whether, or to the extent, Ananda, or parts of Ananda, take or support political action, social policies or partake in mass movements for or against any such positions. In all representative actions, we must seek attunement with God and gurus.

As the work of Ananda becomes increasingly established, individual members will naturally express their dharma in many new forms, including humanitarian, social, and political activities. But we must not lose sight of the single greatest contribution the teachings of Paramhansa Yogananda offer the world: health, happiness, harmony, energy, creativity and divine freedom in Bliss through kriya yoga. To quote Lord Krishna from the Bhagavad Gita: "Even a little practice (of this inner yoga) will free one from dire fears and colossal sufferings." A way of life that requires no legislation, no government handouts, nor yet will incite war, exploitation or greed and will bestow a natural inclination towards living in harmony with the natural world and with our co-inhabitants (in all forms)........what can be a greater gift to the world than this?

May the light of yoga enlighten your consciousness,

Swami Hrimananda

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

Pride Goeth Before the Fall : Can We Ever Really Fail (Spiritually)?

Paramhansa Yogananda was once asked by a disciple: "Will I ever fall from the spiritual path?" Gazing compassionately at him, Yogananda answered: "How could you? Everyone is on the spiritual path!"

That was certainly a kind response and also a true one in that we can learn and grow (spiritually) from our mistakes. 

Yogananda spoke of the betrayal of Jesus by his disciple Judas. He said that inasmuch as Judas was one of the twelve disciples, he must have been spiritually advanced. In fact, Yogananda used the term "prophet" to describe Judas.

At the risk of a tangent, Yogananda stated that Judas finally achieved enlightenment in the 19th century under the guidance of a well-known guru.

The topic here is not how ordinary worldly men and women fail spiritually, for such aren't even trying to do otherwise. The Seven Deadly Sins are, more or less, positively being sought (or is it "sot"?) by most people. (slight exaggeration)

The subject, then, is with respect to those who ARE trying to grow spiritually. Arjuna asks his guru, Krishna (in the dialogue of the Bhagavad Gita), what is the fate of those who, though seeking enlightenment, yet fail to achieve the goal in a given lifetime? What is their fate? 

Are they worse off? Do they have to start over? Krishna assures Arjuna (which is to say, you and me) that no spiritual effort is lost. (Chapter 6: 37-47) Krishna reassures devotees: "I make good your deficiencies and render permanent your gains." (Chapter 9:22) We can never lose our soul's eternal perfection. Any contact with it can never be lost.

Swami Kriyananda, the founder of the worldwide work of Ananda and a direct disciple of Paramhansa Yogananda, wrote about Judas in his book, "Promise of Immortality." His explanation is a priceless and deep examination of the slippery slope from heaven to, uh, perdition! (Chapter 23)

Inspired by the famous verses from the Bhagavad Gita (Chapter 2:61-63) that describe the step-by-step process by which one falls into error, in "Promise of Immortality" Swami Kriyananda examines the likely thought processes of Judas to show us how we are drawn progressively to the point of (apparent) no return.

(Note: there is no absolute point of no return for the perfect and eternal soul. But the dark enclosure of soul-negation can last a long time, even lifetimes.)

Coming back to pride a little later, let us turn, instead, to doubt: self-doubt. Elsewhere in the Bhagavad Gita, Krishna tells Arjuna that the doubter is the most miserable of devotees for such cannot step forward nor can go back for he simply cannot make up his mind. (Chapter 4:40)

Given our predilection for making mistakes, no wonder we doubt ourselves. Given the plethora of philosophies, lifestyles, religions, politics, cultures, no wonder we are confused. Given the abundance of fake news, no wonder we’re sceptical. Given the wide range of choices in life, no wonder we cannot choose one from the other. Given the constant distractions of life in the fast-device-lane, no wonder we cannot focus long enough to see "the forest through the trees!" 

Krishna goes on to say: “For the peaceless, how is happiness possible?” (Chapter 2:66)

Swami Kriyananda was told by Paramhansa Yogananda that doubting was his greatest challenge in past lives. With his guru's blessings, Swami overcame that obstacle and in this lifetime paid in the coin of the spiritual realm by a lifetime of teaching. Swamiji said, numerous times, that there probably wasn't one doubt that anyone could come up with that he hadn't faced at some point in the past. Thus by teaching and giving others faith, he could expiate the karma of the past. 

There are two kinds of doubt: constructive and destructive. Constructive doubt sincerely wants to know what is true and is open to truth and to taking action. So, here, then, in this article we are speaking of destructive or paralyzing doubt. 

Paralyzing doubt, too, has two faces: we doubt ourselves, OR, when we tire of that, we doubt (that is, criticize) others. But as Yogananda put it in the psychological terms of his day, "superiority or inferiority complex" are simply two sides of the same coin of egoity.

In the last year, a young man came to our yoga center and took some courses. He was so apt to measure himself with respect to others that, finding yoga and meditation challenging for his restless mind and body, he decided it was easier to find fault with others. Others must have been faking it somehow (he concluded). And so he left and retreated to a more fundamental view where mere belief was sufficient for acceptance (and "salvation," I suppose). The hard work of changing himself was simply to much for his fragile ego.

Speaking of our temptation to be critical of others, it is useful to make a distinction. There is a difference between calm, detached observation of a flaw or shortcoming in another person and your claim to superiority over them or your dislike of that person on the basis of your observation. Superiority or dislike constitutes being judgmental. Simply observing is neutral and discerning. 

Jesus put it this way: "Be wise as serpents and harmless as doves!" (Matthew 10:16). Too many people "throw out the baby (of discernment) out with the (dirty) bathwater (to avoid being judgemental)." 

By contrast, to admire the spiritual qualities of another person can inspire you to emulate those qualities and doesn't have to put that person on a false pedestal of your own creation.  The perceived spirituality of another should not be a reason to be discouraged in your own progress. Who can truly judge the heart of another; or, their karma; but God alone? If someone you once admired (spiritually) suffers a fall (in your eyes at least), be grateful for the inspiration you received by their example and simply pray for them to recover quickly from whatever spiritual test they may have failed.

Another common cause for seeming to fail spiritually is guilt. Guilt is only useful if it motivates you to make amends and to change. Like pain, guilt exists to spur us to reform and do better. Don't be like those who imagine that feeling guilty is sufficient compensation for their missteps.

The consequences of error must also be understood directionally. A slip may not be a fall if we make amends; if take action to change for the better; and, if we don't identify with our mistakes. But, be careful, because our ignorance, negativity, or ego-affirming habits open the door to influences that may increase the momentum in the direction first taken. A strong, even heroic, effort must be made to draw the grace that will lift us back up on our spiritual feet.

"Thoughts are universally and not individually rooted." Yogananda makes this profound statement in Chapter 15 of "Autobiography of a Yogi." As we express anger, for example, then we attract to ourselves the support of the preexisting and overarching consciousness of anger. We do not invent anger. It already exists in the cosmos of consciousness. Human addictive tendencies exist not merely because of individual past habits but because of their universally attractive magnetism and vibration. 

A dramatic and historical example of this brings us back to Swami Kriyananda's analysis of Judas. He writes that Judas’ betrayal of Jesus set into motion a karmic pattern that was to haunt Christianity: the betrayal of spirituality in favor of worldly power, money and position. 

The spread of Christianity into the authority-and-law-consciousness of Roman culture and its acceptance as the state religion prematurely bestowed upon the young religion the mantle of power and self-importance. 

The acceptance of these worldly powers steadily eroded the true spirit of Christ which, in time, was eclipsed in the hierarchy of "churchianity," though partly salvaged from time to time by great saints like St. Francis and St. Teresa of Avila. (Saints are the true custodians of religion! Not theologians, clerics or bishops.)

Our betrayal or fall from our own spiritual ideals can begin with pride (“which goes before a fall”). Think of some talent or knowledge that you are good at. In your association with others of like mind and your spiritual service together with them, beware of the opinion and critique that might rise as a consequence of your skills and knowledge being employed in that service. Notice with whom you share your perfidy in the quiet corners and whispered voices of conspiratorial negativity.

Judas’ pathway to his fall was his affirmation of superior insight and wisdom. He alone knew best how spread his guru's teachings. His guru, Jesus Christ, was deluded; ignorant; out of touch and could not see what benefits would accrue to his mission if he could but win over the rich and powerful priestly caste. Or so Judas must have thought. Anger then arose as Judas perceived Jesus' intransigence. And on it went until it ended in tragedy.

The downward path of critical comparing of oneself to others sows the seeds of pride, discouragement, self-doubt, and provides, in time if indulged, all the reasons for you to give up and turn away. Oh, and how many have turned away.

In the last years of Yogananda's life, how many came and went, imagining Yogananda did not meet their standards, or, alternatively, not feeling they could live up to his. Of one who left the ashram, the Master said it would take him another two hundred years to regain his current spiritual consciousness. Of another, he said that if she had stayed just twenty-four more hours that temptation would have past.

As a teacher who over decades has seen so many bright lights appear and then fade out to dullness and then disappear from whence they came, I sometimes chant Yogananda's chant that begins with the words: “Whence do they come….whither do they go?”

There's an even far more subtle betrayal amongst devotees. One that cannot be seen with the eyes. It is the story of Martha and Mary. How many Marthas in churches, ashrams, monasteries and sanghas busy themselves in service, and even in meditation and devotion but with their minds far from God. 

Even in outward ritual, prayer, and service, we can avoid the divine summons and awakening of the soul-Self, thus postponing our divine destiny. The inner Voice says, wordlessly, "I will wait. I have given you this freedom and when you seek Me for my love alone and not my gifts, then I will come."

You can meditate every day and never even think of God. Never even go beyond your own, restless thoughts. Never offer yourself wholly into the Unknown where awaits you the light and bliss of your soul: a spark of the Infinite Bliss. God is the Divine Elephant in the Cosmic Room of your Mind; yet, even devotees see him not.

“Yogas chitta vritti nirodha” We must neutralize the reactive thought and emotional processes of the ego-mind by calm, inner awareness. And that we can do, like Bhishma in the epic "Mahabharata," only by the free choice of our heart.

There are two kinds of meditation: emptiness and fullness. In general, we teach fullness. It’s easier for most people. In fullness we use chants, affirmations, mantra, prayer and devotion to re-direct our natural restlessness and self-preoccupations. Stillness is not empty; it is full: full of energy, joy, and love.

The path of emptiness is “neti, neti” – not this, not that! It too is a valid path. Both emptiness and fullness are actual states of consciousness which alternate in the life of a meditator; or, from the point of view of the path of ascension, can represent steps or stages. 

Yogananda clarified that those who teach emptiness as the final state are incorrect. For while emptiness (the apparent threat of personal extinction) is the final challenge to the ego’s willingness to surrender, when we do surrender with faith, courage and energy, bliss flows into us like a relentless tsunami or a thousand suns crushed into one.

In fact, however, we should understand and approach each state for each are valid and necessary: both emptiness AND fullness. Thus, after our practice of techniques, we should empty ourselves of all thoughts and let the divine states of Superconsciousness appear like the stars that come out after sunset: at first they are dim, and then gradually, they get brighter. Then the moon appears on the horizon of our consciousness. As it rises it outshines the stars with the comforting brilliance and cooling rays of peace. If we welcome its all-embracing rays into our mind soon we too—our sense of separateness—will be eclipsed into Divine Love.

And so it also with God as personal or impersonal. Some begin their journey approaching God in personal form: perhaps as the guru, e.g. Others, the impersonal as light, peace, joy, energy, love, e.g. But God has no form and is all forms and so cannot be limited by either. Thus, as we advance spiritually our chosen form morphs into its opposite. 

Here we tell the story of Totapuri, the guru of Ramakrishna. Totapuri helped (rather dramatically) Ramakrishna go beyond the "I-Thou" relationship with Divine Mother into the formless state of samadhi.

We are destined to know God; to be free. Just as in sleep we are free from the burdens of our conscience, our karma, and our past, so too in Super-consciousness we are free. But freedom in subconscious sleep is temporary and is not life-changing. By contrast, the freedom experienced in super-consciousness grows on us gradually and, with ever deeper immersion, replaces our separate identity with that of the freedman! No longer a slave to the body and ego! We are TAT TWAM ASI. EKAM SAT! God alone.

Behind our self-doubt, our judgments of others and ourselves lies the realm of the land of the free reached only by those of  brave heart: the land beyond the duality of our dream-world of matter, thought, and emotion.

It is in our souls that we are One. It is to this affirmation that our July 14th day of celebration of East Meets West is directed. This day is a celebratory fest of like-minds and open-hearts. Outwardly we may appear different and separate but inwardly we are ONE.

The divine awaits us and haunts our soul-dreams. Let me close this overly long article with the first paragraph of this much beloved poem:

THE HOUND OF HEAVEN-1893

Francis Thompson

I fled Him, down the nights and down the days;    I fled Him, down the arches of the years; I fled Him, down the labyrinthine ways    Of my own mind; and in the midst of tears I hid from Him, and under running laughter.              Up vistaed hopes I sped;              And shot, precipitated, Adown Titanic glooms of chasmed fears,    From those strong Feet that followed, followed after.              But with unhurrying chase,              And unperturbèd pace,      Deliberate speed, majestic instancy,              They beat—and a Voice beat              More instant than the Feet—      'All things betray thee, who betrayest Me'. Joy to you, Swami Hrimananda

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!

"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.”
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• ·         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.
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• ·         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.
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• ·         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).
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• ·         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.
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• ·         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.
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• ·         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!

"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