Showing posts with label meditation. Show all posts
Showing posts with label meditation. Show all posts

Thursday, June 21, 2018

International Day of Yoga

June 21 : International Day of Yoga

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

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

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

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

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

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

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


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

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

Joy and Peace!

Swami Hrimananda

Thursday, May 31, 2018

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Joy to you!

Swami Hrimananda!

Friday, May 25, 2018

How Do We Know We Know?

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

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




Thursday, March 29, 2018

Easter Thoughts 2018 - Resurrect Hope, Joy, and the Promise of Immortality

Boy, oh boy, can humanity use a resurrection of high ideals, integrity, compassion and, yes, even reason! Better than reason is the intuitive knowing that "We are One!"

We are told that this isn't going to happen, at least not permanently. Why? Because this world can only perpetuate itself based on the ebb and flow of opposites: war and peace, love and hate, hot and cold, friend and foe, health and sickness, life and death.

We're stuck with it but does that mean we sink into abject passivity? Absolutely not. We must fight the good fight. Why? Well, do you think you'd be happier "sinking into passivity?" If so, why not just get it over with and you-know-what (end your misery).

Obviously this solution is not desirable for in its direction there is no happiness to be found. Besides, not only does "hope Spring eternal" but "love makes the world go 'round."

Gandhi was not the first to notice that even in the midst of hate, disease, and war, love and peace persist. If not, as he pointed out, humanity would have perished long ago. 

Besides, how do we feel when "Spring flowers give way to May showers!" Not only are we in the Pacific northwest inured to rain (as a near constant) but everywhere rain has its gentle (and admittedly also destructive) and refreshing aspects.

Easter and its costume of Spring flowers (ok, in the northern hemisphere) sends a powerful message to our heart's natural love that "night is followed by day." It cannot be otherwise. 

But the message of unending rounds of hope and despair, light and darkness is not especially a reassuring one. Were it not for a deeper truth of which the outer is but a reminder, it would be as much cause for despair as for hope. There is a deeper message because our deeper nature yearns for stability, for eternity, for an end to the "wheel of samsara."

The resurrection of the body of Jesus Christ, however remote the event seems to our daily lives, is a dramatic statement that there is an end game to life. It is NOT however the end game of more duality, as in the perverse teaching of eternal damnation vs eternal salvation. [Note: reports also exist of the physical resurrection of the bodies of other great saints. Yogananda's own guru, Swami Sri Yukteswar, e.g., appeared to him in physical form months after his body was buried in the sands of Puri, India.]

As there is only One God, there is only ONE ending. "Hear O Israel, the Lord, the Lord our God is ONE! In Sanskrit, "Tat twam asi!" (Thou art That: the eternal Brahma.)

But given time, which to our experience seems to made of eternity itself, it is we who choose to leave the stream of mortality, life and death to enter the eternal Oneness of God's bliss. This Bliss is our home from which we were created and to which we are destined to return. 

It is no fanciful decision or act, like swiping one's credit card to make a purchase. The hypnosis of the "entrenched vitality of our mortal delusion" (Swami Kriyananda's description of the Kundalini, see his landmark text, "Art & Science of Raja Yoga, Chapter 12) is deeply embedded in the duality of countless lives, long before even achieving the human level. 

Enter the guru! Those who have gone before us, Christ-like masters of life and death (Jesus, Buddha, Krishna, Yogananda and others), reincarnate to be way-showers. Not just appealing to our intellect but to our hearts. And not just offering flowery appeals to our higher nature, but transmitting spiritual power: the same power that can demonstrate resurrection of the dead. As the beloved disciple of Jesus wrote, "As many as received Him to them gave He power to become the sons of God."

Because time has no absolute reality, the fact of this being a process requiring many lifetimes is not the bar or hurdle that it might appear to be to our human experience. Infinity or Oneness exists side by side, indeed at the heart of duality: at the heart of perpetual motion is perpetual peace (without motion). This is the value and purpose of daily meditation: to enter the portals of the temple of peace which is our own nature, cohabiting the body temple.

Easter, then, is a celebration. It is not only a Christian holiday. It is a universal celebration and affirmation, a promise of immortality, without which life grinds us unto death.

At any moment of every day, you can stop, look up, quiet your mind and your heart, and peer through the veil of duality into the priceless peace of Eternity. Meditate on the lives and the eyes of the great masters: harbingers of God's promise of immortal bliss.

Conquer by self-effort and discipline your weakness and attachments; your sensuality and egoism. Throw off the rags of spiritual poverty and put on the robes of your royal Soul. Imagine you are as old as God. You are the immortal Atman, the Soul-Self.

Happy Easter to all!

Swami Hrimananda

Thursday, March 15, 2018

An oratorio: Christ Lives in the Holy Land, and in You & Me!


An oratorio: Christ Lives in the Holy Land, and in You & Me!

Every second year the choirs and musicians of Ananda Portland and Ananda Seattle combine alternatingly at each other’s temple/sanctuaries to perform Swami Kriyananda’s acclaimed oratorio inspired by the life of Jesus Christ. How can we understand the inspiration behind this powerful tribute in song? 

How can we understand the seemingly prominent role Jesus Christ has at Ananda throughout the world? What makes the music of this oratorio so like a deep meditation?

A sensitive reading of Paramhansa Yogananda’s "Autobiography of a Yogi" hints at his spiritual connection with Jesus. He makes reference to Jesus at least sixteen times and even reveals that John the Baptist was Elijah and thus Jesus’ guru from a past life. He states that Jesus taught kriya yoga or “a similar technique” to his close disciples. Further, he stated publicly that the three Wise Men were none other than Babaji, Lahiri Mahasaya and Sri Yukteswar (where does this revelation place him, Yogananda?)

When, during the writing of his commentaries on the Bible, Yogananda prayed to Jesus to ask that his words be in tune with Jesus’ teachings, he received a vision of Jesus who gave his blessings and corroboration.

Jesus proclaimed to the crowds that he came “not to destroy the law and prophets” but to fulfill them. To “fulfill” must surely mean to carry on their message and vibration. (While it might also mean to “complete” this interpretation is not absolute.) Paramhansa Yogananda’s obvious connection to Jesus suggests the same on his part in relation to Jesus. More than this, he gave the title “Second Coming of Christ” to his own ministry! (If that didn’t get him crucified, I don’t know what would have!) I don’t think it could be clearer than that.

I have had guests and new students occasionally object or at least express surprise how they felt the Ananda Sunday Service, or some of our events and classes are Christian in feeling. All of this is understandable given the deeper connections described above. I’ve had one reader in the public challenge an article I wrote in respect to Jesus’ atonement of sins on the cross for failing to quote similar examples from other faiths. Neither I, nor other Ananda representatives, are particularly required to hand select passages from every faith when sharing Yogananda’s teachings. But drawing upon the life and teachings of Jesus Christ is specifically appropriate.

In his book, “Conversations with Yogananda, Swami Kriyananda quotes Yogananda answering this question (“Why do you emphasize the teachings of Jesus Christ.”) by replying only, “It was Babaji’s wish that I do so.” [Pretty cagey, I’d say! I suspect the paucity of his reply was related more to the questioner than to the question. That’s my opinion, anyway!]

We do know that Babaji commissioned Swami Sri Yukteswar to write a book showing the underlying unity in Jesus’ teachings and those of India’s rishis. Just read that book, Holy Science, and you’ll see!

Returning now to Swamiji’s oratorio, Christ Lives, we can more easily understand how the masters worked through Swamiji to create a Handel-esque musical work that proclaims a new understanding (Yogananda called it a “New Dispensation”) of Jesus’ teachings. It is, in its own way, a “fulfillment.”

I won’t be so bold as to attempt to describe this oratorio in musical terms. The point of this article is to entice you to come and hear it for yourself! Music isn’t my language, particularly.

In the libretto (words to the songs) you’ll find repeated references to “light,” “joy,” and “peace.” Extending the universal and deeply metaphysical theme of the gospel of St. John (“In the beginning was the Word…..the light of men”), the oratorio guides us to understand Jesus as not the ONLY begotten son of God but a soul, like you and me, who has achieved Oneness with the Light of God. The “Light of Christ” is the indwelling divinity in every atom; in every heart and soul. With this light, Jesus had become wholly identified.

The song “In the Spirit” describes the great vision of St. John in the last book of the New Testament as an ecstatic experience. John was “caught up in ecstasy.” Yogananda dedicated an entire lesson to interpreting the so-called Apocaplyse in metaphysical and Vedantic terms.

From the Old Testament’s frequent commands to “look up” the oratorio describes King David in terms of meditation and the looking up through the point between the eyebrows: the doorway to the divine light. At least four songs dwell upon the feminine nature of God both in general and in the form of Mary, the mother of Jesus. John the Baptist is described as living in solitude and seclusion and achieving his wisdom and faith through the inner life of prayer and meditation.

The temptation of Jesus by the devil in the desert is perhaps one of the most poignant and beautiful songs. A foursome—Jesus, Satan, and two devotee witnesses—sing of the opposing pulls, one divine, the other satanic, upon Jesus’ soul and of Jesus’ rejection of the satanic force. This not only gives recognition (Yogananda proclaimed: “I add my testimony to that of all before me that Satan exists.”) to the power of maya but to its power to become personal both within us and objectively. It also models to us how to deal with maya’s power: seek the love of God!

Another aspect is the very personal relationship Jesus had to his disciples. In song, their life together, wandering the countryside of Judea, is shown to be a celebration, a joyful troupe of disciples with their guru. Rejected is the “man of sorrows” who could never have inspired large crowds. This personal touch is also reflected in songs that speak of the poignant uplifting of souls such as Mary Magdalene, caught in sin and of her rejoicing when freed by his love.

Even the miracle of turning water into wine (the first story after his ministry began) shows Jesus’ care and concern, and love, for all. 
Rather than have the wedding couple be embarrassed by running out, Jesus quietly “refills” the jugs with wine!

Another of the many deeply inspired and musically moving pieces is “Living Water.” This is the story of the woman of Samaria whom Jesus meets at the well. Yogananda explained that this woman was a fallen disciple from a past life. Jesus’ detour into Samaria was intended to find her. The bond of guru and disciple is eternal.

In what is normally considered a triumphal day—Palm Sunday—the music reveals the darker undertone of rejection that is soon to befall the heralded “King of the Jews.”

In the songs of this oratorio, Jesus is depicted in both his overarching divine nature and his very personal, human nature. The juxtaposition of these two has for its message: “Tat twam asi!” “Thou ART THAT!” His nature is our nature. As John the Beloved proclaims in his gospel: “To as many as received Him to them gave He the power to become the sons of God.”

“You Remain Our Friend” is a song sung every Sunday. For that reason members might no longer appreciate the power of its message: both personal and universal. We reject the Christ in the form of the guru and in the abstract, indwelling form of light by our daily busy-ness, indifference, and material desires and fears. While we may yet be fickle, God remains forever our Friend.

But in the end, Jesus is transfixed into pure Light and in the company of his eternal guru, Elijah, and the great prophet Moses. Resurrected is his soul as master of life and death. This is the promise of immortality given us by the saints and masters in every religion. This truth is one and eternal. We need only realize our oneness with it in our deathless Self within!

May the Light of Christ, the Infinite Consciousness, be with you!

Swami Hrimananda

Friday, March 9, 2018

At Thy Feet - Loving Your Own - A Holy Science Indeed

My teacher, Swami Kriyananda, said that when, in his early years, a person would try to convert him to their religion and couldn't accept his choice, he would say, "Well, maybe yours is better than mine, but, even so, mine is mine, however second best."

The diversity of opinions on everything and anything, what to mention religion, is such that absent rank injustice or the need for self-defense, what can you do but do your best to use common sense, intelligence, and goodwill and, finally, to follow what seems right for you?

It doesn't matter to me what ranking, spiritually speaking, the universe would ascribe to Paramhansa Yogananda and the line of gurus who sent him to the West. Nor, also, what others might say about my teacher, Swami Kriyananda.

I know what I have gained and learned and I am grateful. I extend my gratitude to my family, my wife, my friends and to the dedication of so many with whom I share ideals of service, sadhana and devotion. 

It doesn't matter what they may think of me, or, I of them. 

So this very day, March 9, we honor the passing in 1936 of Swami Sri Yukteswar Giri of Serampore, India (near Kolkata). His passing (in Puri, India) took place while his disciple Paramhansa Yogananda was absent yet still in India for his year long visit from America.

I am slowly re-reading Swami Sri Yukteswar's one and only book, the Holy Science. I am doing this in preparation for a class series I will co-teach this Spring and Summer. I bow at his holy feet for the wisdom I can feel and but only partially glimpse in the depth of realization implied in his words. 

Though I fare better in inspiration, wisdom and understanding through the writings of his disciple, Paramhansa Yogananda, and, in turn, Yogananda's disciple, Swami Kriyananda, I yet perceive the hidden depths of wisdom contained in that true scripture. I believe that the Holy Science will only gradually become understood (i.e. "realized") as the centuries move toward the appearance of the third age (Treta Yuga) some two thousand years hence.

I stand, then, today in awe and gratitude for the inspiration offered to us through the line of teachers of Self-Realization. I also stand in gratitude for the lives of each and every person with whom I have come into contact in my life and service to this ray of divine light.

It doesn't matter how small in numbers we may be. It doesn't matter that the world is largely indifferent, or that "devotees may come and devotees may go" (to quote a chant). It doesn't matter that with some I find favor and others not; with some I am in tune and with others not. For they are all part of the drama of my own journey.

It is not realistic to say that one loves everyone as they are. But one can love everyone as they truly are: reflections of my karma and sparks of divine grace, all doing the best they can.

For this, on this day of March 9, 2018, I bow at Thy feet, accepting my own life, my own karma, my very own as my very own: a gift of Divine Mother. To quote a friend: it is all perfect! All as it should be.

At thy Feet,

Swami Hrimananda



Monday, March 5, 2018

“Maha-Samadhi” Celebration!


Each year on March 7, we celebrate the earthly passing of two 20th century spiritual giants: Paramhansa Yogananda (March 7, 1952), and his guru, Swami Sri Yukteswar (March 9, 1936). Ours is a joyful celebration (rather than mournful) because their exit from the human body was both known beforehand and was without loss of conscious awareness. 

Maha-samadhi” (The “great” or “final” Samadhi) refers to the state of consciousness of a great saint who enters the ecstatic state of soul-bliss as a part of the process of consciously leaving their physical body. This is not a decision by the ego but a form of cooperation with the divinely guided impulses of their own soul (rather than the enforced compulsions of personal karma).

Why is this a celebration? Is it only to honor their achievement? No, not at all. We celebrate this event because their conscious and bliss-guided exit represents for us “the promise of our soul’s immortality!” Many great saints of east and west have had the blessing of mahasamadhi. While a peaceful death is a blessing and a grace experienced by many good and saintly people, it is not the same as mahasamadhi.

All life partakes in the divine essence of God’s eternal bliss: the foundation of all creation. Bliss is the vibrationless essence at the heart of all change and motion. As through (especially) meditation we grow in our identification with our eternal Self, the Atman, we too will one day pass through the portals of life and death in conscious, blissful awareness. This conscious bliss is already existent within us and all creation.

May the joy of your soul light your path to inner freedom!

Swami Hrimananda

P.S. Ananda centers around the world and centers by other organizations for whom Yogananda is their guru will celebrate the the mahasamadhis of Yogananda and Sri Yukteswar this coming week on or around March 7-9. For those in Seattle area, ours is Wednesday, March 7, meditation 5.45 and program 7 p.m. www.AnandaWA.org


Saturday, February 10, 2018

Is Human Happiness Enough? Finding the "Third Rail"

Swami Yogananda (aka Paramhansa Yogananda) signaled the theme of his life's work and teachings in his very first book, "The Science of Religion." [

That book was ghostwritten by a friend of his and it was somewhat poorly articulated. Swami Kriyananda re-wrote or re-presented its theme in his own book, "God is for Everyone."]

The theme could be described as "How to be Happy!" I won't attempt to describe his book and its precepts but I do wish to begin with this common word, "happiness."

"Happiness" is a rather vague word, connoting to most people a state wherein one has all the comforts and satisfactions of material existence, including a few excitements and high points along the way. A good job, career, recognition, family, friends, home, pleasures, and monetary security--these are among the "treasures and pleasures" usually considered to bring us "happiness."

Reflective humans, both in their own life and in observing the lives of others on the planet, conclude that this kind of happiness, which I will call, "human happiness," is fraught with uncertainty. These ordinary satisfactions come and go, all too often tainted by both their disappearance and their opposites.

No matter how large our bank account or how high our status or how large our house or car, there's always more. There are bigger homes; higher pay or status;  and faster and newer cars. 

Then too there's the inevitable troubles brought by competition, repairs and upkeep. One's beautiful wife or high status husband might stray or become disillusioned, despondent, or ill. Your perfect child might end up disappointing your high expectations.

And, last of all, you can be certain that even if you manage to carry all these good things to the end of life, you can't take them with you. Such forms of happiness are far from certain and fodder for insomnia or worse.

I saw a joke recently in which the question was asked about super-healthy people: "What will they die of, nothing?" 

And then think of the 99% of have none of these "things."

Is human happiness possible? Is it enough? In "Autobiography of a Yogi," Paramhansa Yogananda writes, "for wisdom, too, do we hunger" (not just for food, shelter, etc.)

One time honored response is to simply become a stoic: accepting life as it comes, neither especially high or low. The dullness that covers our heart in this state of mind has a certain practicality and groundedness, and not a few votaries down through the ages follow its path, but is it really all that satisfying? 

Another is to energize one's commitment to "get mine while I can." Ok, sure: this sounds really satisfying, doesn't it?

It may take our souls countless lifetimes to pursue every possible form of human happiness before we throw in the towel and break one way or the other, but eventually, one finds the "third rail."

God is the "third rail:" the electrifying force that powers the universe and the life of all beings. "I am the light and life of the world" (3 Ne. 11:10–11). 

As the universe is incomprehensibly old so God, the indwelling "life and light of men" can patiently wait. We have been given choice and reason. We do not merely get zapped by this electrifying conscious, blissful Force and find ourselves enlightened. We must consciously seek it. And what we seek is to be more than merely conscious in a human body and ego. In the end, however we may define it (whether as "God" being an anthropormorphic entity or an abstract Force). What we find is what is already there within and in front of us: Infinity itself.

Talk to God. Share your thoughts, emotions, struggles, and moments of human happiness. Turn within in silent, inner communion (aided by the science of meditation). "Be still and know that I AM." Pray for guidance and the light of an unerring conscience. Pray to be an instrument of the light to those around you. 

God has sent to us those who have achieved Self-realization. It is not so easy to approach Infinity directly. It is easier to approach God through those who have become "the sons of God." If I AM THAT I AM, then there must be those who already KNOW THAT and who can help me along the path to inner freedom.

The "way to God" is not for sissies or for boasters. "Suffer the little ones to come unto me, for of such is the kingdom of heaven."

Blessings of light and silence,

Swami Hrimananda




Monday, February 5, 2018

Unreal News : Meditation : the Laser Lens of the Truth Seeker.

Swami Kriyananda (1926-2013), founder of the worldwide network of intentional communities known as "Ananda," remarked occasionally that in the future, looking back over the last fifty years, the Ananda communities (and, in general, the intentional communities movement) would be one of the most important trends of our times.

And yet, for those of us who have been living and serving in such communities these last nearly fifty years, it is obvious that society at large is largely uninterested. 

We hear now often (2017-2018) the newly re-minted phrase, "fake news." But I remember when, perhaps twenty years ago, Swami Kriyananda casually remarked that most of the daily news is little better than gossip. At that time I was not entirely convinced. But over the years as I have listened or read more carefully I have come to realize how often his label of "gossip" is accurate. (For this purpose I would say that "gossip" can include speculation and mere opinion, as opposed to objectively verifiable facts or balanced and insightful explanations of current events.)

The truth of history includes the simple fact that the daily news isn't really history, nor are the headlines necessarily the key events of history. It is true that an event like September 11, 2001 will go down in history like 1492, 1776 or 1096 but these are markers, mostly for children to pass their exams or for historians and the public to bookmark into their mental timeline in order to demonstrate their (superficial) grasp of historical events.

Many gasp, moan and groan over the antics and worse of the sitting president of the United States, a trumpet player, if I'm not mistaken. Many have told me that they no longer pay much attention to the daily news as it is largely meaningless hot hair, oops, I mean hot air.

Taking the question of "What is true and what is important?" into a different direction, the art and science of meditation offers us a deeper insight into what is true--for us. The Yoga Sutras of Patanjali offer a clinical evaluation of the stages of consciousness that unfold when our awareness is turned inward to seek the "what" and the "who" is behind our thinking and feeling. 

Mindfulness and introspection might reveal more about what we really think and feel but these, alone, do not reveal "who is thinking and feeling." We might answer that by saying "I" but who is this "I"?

If you answer again by restating that this "I" is the body, gender, age, opinions, thoughts and feelings, it may be the customary answer but it ignores the fact that each one of these things is subject to change and subject to many external influences which also change. Nowadays you can even change your gender! But certainly your body ages and your opinions and feelings change all the time, especially as the years go by. But the "I" is still "I" no matter WHAT the opinion, age, health or gender.

Most people would stop there and just say, well, that's right! "I change my opinions and that's who I AM." Well, ok, if you insist upon it, who am I to argue? However this definition of "I" doesn't really go to the heart of the "I," the undifferentiated bedrock of "I-ness". 

Who is it that peers out from behind the eyes? From behind the opinions? From behind the senses and the body? Who is this I who sleeps at night and reawakens each day refreshed and the same?

Whether for purposes of survival or because we are interested, it's perfectly understandable that we participate in the daily news; that we learn about history (whether our family, nationality, race, etc.) or the world. But all of this is vicarious: it's second or third hand or even far, far more removed. 

We can't really answer why the daily tweets of the presidential trumpet intrigue us (or not); or why we are fascinated with wars of the past; the history of art and fashion or science; romance novels; making furniture; or any number of other countless hobbies and interests. 

All we can say is that certain topics hold our interest. But if we were to introspect on our interests we might find that behind them are deeper, if all too human, impulses, emotional needs, or compulsions.

None of these offer a clue, however, to the consciousness of the "I" which, properly trained, can remain the observer of all our thoughts, emotions, and actions. Who is it that observes that "I am reading a book about Winston Churchill?" Or that "I am typing 'I am typing'?"

The irony behind the inquiry (called the art and science of meditation) to observe the Observer is that the long-term consequence of this daily habit is the gradual revelation of objective reality, not just subjective reality. 

Now what IS objective reality? Is it the trumpet in that white house? It could be if you happen to live or work there but otherwise, probably not. Objective reality is whatever you focus your perceptive powers upon, but with this caveat: the strength of your perceptive power determines the clarity of the image. 

"Strength" here includes calmness; non-attachment; lack of emotional charge. Stanza two of the Yoga Sutras tells us that to the degree that our perceptive power operates with a steady gaze devoid of superficial reactions of attraction or repulsion in relation to self-interest, our perceptions sharpen towards objectivity. And when the power of perception turns in upon itself, observing it-Self, it begins to acquire a super-human, laser-like power that, as it approaches its penultimate power, transcends time, space, matter, energy and consciousness itself. 

As an object approaching the speed of light is said to become infinite in mass, so it is said that as awareness approaches crystal clarity (transcendent of form, thought, emotion, or condition), it approaches the God-state of omniscience, omnipotence, and infinity.

"As above, so below" says the Hermetic doctrine. As our power of perception clarifies we begin to know by instant intuition that which is true and meaningful to us. It may not be ours to expound the deeper mysteries of space or the atom, or to live in a white house, but it may be ours to know what to say to a friend in need; how to best care for ourselves; to accomplish a worthwhile goal; to complete a project; to work harmoniously with other people; to feel confidence, calmness, and courage; and, at last to know God as our own, true Self.

Meditation sharpens our intuitive "I." But it must be more than merely mindfulness: that is, watching our thoughts go by. It must turn in upon it-Self. What it discovers in this journey is often described but, in truth, can only be known by I AM.

And on that note, I AM finished!

Swami Hrimananda








Sunday, January 14, 2018

Did God Create the World? Or, Did God Become the World?

Did God Create the World? Or, Did God Become the World?

For Ananda members worldwide who share the weekly readings from our founder’s book, “Rays of the One Light,**” we begin each year with Vedic teachings on how the world (universe) was made. (**Written by Swami Kriyananda) 

Paramhansa Yogananda came from India to the west and spoke of God becoming the world rather than merely “making” it as if He went out procured the basic materials from somewhere or something outside Himself. From the standpoint of sheer logic, it makes somewhat more sense, that God would create from within and through his own consciousness. But how? “How can something have come out of nothing?”

If God is pure Consciousness, how can consciousness produce material objects? Well, let us pause to ask, “How do I create things?” Isn’t it something like this: an idea comes to us (from nowhere, right?). We like the idea and begin to chew on it, often enthusiastically. We think about how to bring this idea into manifestation. We think about shape, materials, color, location, even the financial funding.

Our ideas have the benefit of hardware stores and other ways of procuring the materials needed to manifest our ideas. But God didn’t have this benefit. So, let’s keep exploring.

If God is Consciousness then perhaps the ultimate reality of the universe is a virtual reality. Every night in sleep don’t we create a private universe, very real seeming to us? The only difference is that our dreams are personal to us. They vanish instantly upon waking. Maybe God is dreaming this reality show? Don’t characters in our dreams seem to behave independently of our interests? (Like monsters who chase us?) Ever see the movie, the Matrix? Ever read about scientists’ speculation about multi-verses or parallel realities? And what about the brave new world soon to appear: AI (artificial intelligence). Won’t AI call into question the very nature of consciousness?

You see we humans are exploring and expanding the possibilities of what reality is as science rapidly expands our mental horizons. In one century alone we went from maybe three galaxies to a postulated billions of galaxies.

This makes this God-fellow one mighty big dude! And that’s the point: He’s not a dude at all, at least not in the human sense, along the lines of mythological gods and goddesses, replete with bad moods and naughty deeds.

In splitting the atom and exploring distant galaxies we now routinely accept sources of energy so powerful they defy anything our senses can model. Why not just keep blowing up this energy thing until it is all but infinite? Nothing stopping us if we can imagine it!

The ancient teachings of India, and other traditions, use another explanation to extend the dream metaphor: duality. Known as “maya” or the Measurer and considered to be evil or at least duplicitous (in its impact on our personal consciousness), maya divides the world into opposites and thereby creates the illusion that cold is different than heat, and that men are different than women. By subdividing what would otherwise be perceived as a cosmic unity, we dash about trying to fix things to our liking and avoid things that we don’t like. That apple with the knowledge of good and evil may have appeared tasty but biting into it, scales fall from the eyes of Oneness into duality and all things were seen as different.

In the Book of Genesis, Chapter 2, Adam and Eve suddenly felt self-conscious about their nakedness whereas before they were not. The apple in the center of the garden, Yogananda taught, was the fruit of the tree of sex nerves. Central to the propagation and procreation of maya is sex force without which the cosmic illusion cannot continue. At puberty we bite the apple and encounter the alluring touch of sex temptation. Our childhood innocence is over and our lives begin to take their course into adulthood with more karma generated and more future lifetimes being needed.

The same maya or illusion is experienced nightly in our dreams as well, of course.  

Imagine that the characters in your dream believe that they are separate from the other characters, especially the biggest character in your dream: you! Next imagine that this fact pervades our daytime world as well. Maybe we imagine we are separate and that all the mountains, forests, planets, stars and all these things are real. 

And, being in the dream, they ARE real! It’s only when you wake up that you can say the dream is not real.

When in the dream we cannot pretend the dream isn’t real. We have to act as best we can IN the dream. Only when we awake will the dream vanish.

And what, then, constitutes, being “awake?” Is it the intellectual idea such as we are discussing? No, absolutely not! Freedom means to release our consciousness into the great consciousness of God. 

At present our consciousness is locked in the human body: in the tissues, senses, and the breath. Is there a way to unlock our consciousness?

Yes, of course: glad you asked! We must steadily re-direct our attention from the body (and ego) to the indwelling God consciousness at the heart of our own consciousness. God, in the self, is quiet and still. A reflection, in fact, of the God of Pure Bliss and Consciousness out of which this dream was manifested.

To achieve this, it can be a great help to train the breath and heart to be as still as possible. The heart pump ties the mind (consciousness) to the body and senses. But, as when we are sleeping (a state of partial relaxation of the consciousness away from the senses), we free the mind to soar beyond the human body. 

In meditation this happens intentionally and consciously whereas in sleep we are thrown into the dungeon of sub-consciousness where we have virtually no control of the dream.

Thus it is, to return to the question of “How did God create the universe,” we find that individuals with great powers of concentration can be transmitters of new and history-changing ideas and inventions. It is with their relative attunement to the creative power of God-consciousness that such people do what they do. And, so can you and me, each in our own sphere of karma and dharma.

It’s fun to create things. Even dreaming is enjoyable (usually). Writing stories, creating movies, symphonies, new inventions: creativity draws from the essence of the Blissful Spirit’s factory of creativity! Of course a good story will NEED a villain or it isn’t a very interesting and gripping story. But, let’s not move into the world of evil and suffering as that would take a book to discuss it. Maybe next time.

But now we have peeked under the mask of God’s matrix. Now, with God’s help, we can begin the Journey to Self-Realization. The great show of the universe is a dream of the Creator’s. If we re-direct our attention from our little self to the indwelling and omnipresent great Self of all, we will steadily march towards soul freedom.

Joy in Being!


Nayaswami Hriman

Saturday, December 30, 2017

We Hope for a "Happy" New Year!

Paramhansa Yogananda wrote New Year's messages during his life and I have excerpted one of them here from 1944:

       Night and day I am busy writing and editing my book on the Yogi-Christs of India, [Autobiography of a Yogi] for which I have been collecting material for twenty years. 

        Nevertheless, there is a ceaseless, invisible wisp of prayer for you all, which is being wafted upward from the vase of my heart. I am praying very deeply for Christ to visit the temple of your consciousness.

What greater prayer can I send you as my New Year's greeting than this immortal thought: "May His love shine forever on the sanctuary of your devotion, and may you be able to awaken His love in all true hearts." 


A little meditation every day is better than no meditation at all, but in order to be Christlike, much meditation is necessary. Try to give more time to your Maker, who works for you all the time, beating as life in your heart. Endeavor to meditate continuously four to six hours every Saturday night, a rule which many students have started to observe with great results. Doing this, you will feel a distinct spiritual advancement. Reserve every Saturday night–from 6 or 8 to midnight–to go after God, heart and soul, by meditating, gently chanting, practicing Kriya, and intense prayer.


I encourage you to have a longer, deeper meditation once a week. At Ananda in Bothell, WA we take Yogananda's advice above and hold a meditation on Saturday nights from 6 p.m. to 9 p.m. (Always check the calendar before coming as the schedule does have some changes).

It may be tempting for some of us to feel a sense of hopelessness, even if just a mild case, given the outer circumstances on planet Earth at this time. Wars, violence, greed, and selfishness seem to have the upper hand, at least if you feel the compulsion to stay up with the headlines!

Yogananda's message above was written near the end of World War II. Twenty-five years before that was supposedly a "war to end all wars." You see, it doesn't really ever stop, does it?

Yet what good do I do for myself, what to mention for the challenges I and we face, if I embrace hopelessness? We must remind ourselves that hope, while it may spring "eternal," will forever be disappointed unless it is turned inward towards divine love; true charity; and hope for the immortality of the soul's own Self-realization in God.

Last year Ananda worldwide affirmed the message BE THE CHANGE (you seek). This is always the answer. Lahiri Mahasaya, "harbinger of (kriya) yoga in Benares," counseled us to seek solutions through kriya yoga. By this he means and includes "within you!"

Love wins when instead of feeling anger or frustration toward outward events we affirm in our hearts God's presence and the transforming power of His love. We then express that power by our forgiveness of self and of others. 

Divine Mother, through the karma of individuals, groups, and nations, USES suffering and evil to sow the seeds of their opposites. Faced with case after case of greed or selfishness exposed by daily headlines, we have the opportunity to affirm integrity and generosity in our lives. 

Let us, then, be hopeful that the apparent plethora of "bad news" is simply a wake up call to those of goodwill to act with greater intensity and integrity in our own lives. The impact of this may not make headlines but it WILL help dissipate the gloom and doom of heavy hearts that we see around us.

Let me finish now also with this quote from Yogananda:

Every time you see sad faces, shoot a buckshot of vitality-spreading smiles there. As soon as you see a sorrowful heart, shoot into it sympathetic smiles and kind words. The minute you see somebody overcome with clouds of sorrow, disperse the clouds by the heavy, continuous cannonading of your courageous smiles. 

Every time somebody’s heart of sorrow is pierced with the bullet of your smile, you have “hit the bulls eye.” Every day go on a target practice by shooting smiles into the body of sadness. Remember, you must kill sorrow at sight. Kill the blues with the blade of wisdom.

Hopeful New Year to you!

Swami Hrimananda


Thursday, December 14, 2017

Why We Honor Jesus Christ & Christmas

Dear Friends and Members of Ananda Sangha of Seattle,

We occasionally are asked, "Why is the picture of Jesus Christ on the altar and why are the teachings of the bible emphasized at Ananda?" We celebrate the birth, life and teachings of Jesus Christ because we are inspired by the explanation and insight given to us by our preceptor, Paramhansa Yogananda. Yogananda put it this way: the soul of Jesus is the same as yours and mine. Jesus was not different "in kind," but in the degree to which he had achieved Self-realization of his soul's true nature. 

Yogananda called his life's work in the West "The Second Coming of Christ." This was not an ego-boast as it might be interpreted. Instead, Yogananda meant that he was sent from India to the West to "resurrect" the practice of meditation. This "coming" is what Yogananda called a "New Dispensation." The teaching of meditation (including and especially the advanced technique of Kriya Yoga) fulfills in objective human history the promise of Jesus to come again. Jesus' second coming, Yogananda taught, is not a human reincarnation, but in the formless presence of the universal Christ consciousness born in meditation: in the silent, still, humble manger of our hearts.

The "Christ" ("the anointed one") was fully Self-aware in Jesus but lives in all creation and in our hearts as our true Self. Elsewhere this aspect of God (in creation) might be called the Krishna Consciousness! It has been called by many names. "As many as received him, to them gave He the power to become the sons of God."(John 1:12).

That tender, heart-opening image of the tiny babe in the manger symbolizes and reminds us of the sweetness, innocence, peace, and unconditional love that lies quietly in our own hearts. It is the peace that all true hearts in creation seek. It is the kinship we feel (and wish more would feel) with all life in nature and in all races and nations. In a true metaphysical and spiritual sense, this consciousness is the salvation of humankind for, without it, we would destroy each other on the basis of our seemingly irreconcilable differences, fears, and competition. Daily meditation is the sure-fire way of life that can "resurrect" this universal divine consciousness that can gradually become our sole reality and self-identity. This state of Being is the true heaven we seek.

This is why we celebrate the birth of Jesus: not only out of gratitude for the life and teachings of Jesus Christ, but for the promise of hope for soul-awakening that this newborn child in the manger offers to us and to all the world. Christmas is for everyone. 

We have for you a recording of a Christmas message from Swami Kriyananda from 1983: Here's the link to listen to it: http://www.anandawashington.org/christmas-message-sk-1983/

Blessings to you and your family this joyful season and beyond, 

Nayaswamis Hriman and Padma