Saturday, July 7, 2012

Law of Success


For a tree to grow strong and bear good fruit, it needs sunlight, water, and good soil. No success is ever achieved in a vacuum. While success can mean achieving any goal one has chosen, true success is that which brings lasting satisfaction of body, mind, and soul. To achieve name and fame or wealth at the expense of others by greed, lies, or exploitation is a one-sided and a fragile kind of success. It is not true success and whatever satisfaction it may bring is hollow.

Success requires a sensitive balance and dance between self-will and harmonious cooperation with other people, environment and circumstances. The sapling tree can be killed by too much water or not enough water; too intense of sunlight or insufficient sunlight. Scientists opine that the chemical and other combinations of ingredients that makes planet Earth habitable for humans is both complex and very delicate. We’ve yet to find another planet such as ours.

Success comes by creating friendships. When Paramhansa Yogananda (author of Autobiography of a Yogi) came to America in 1920, he made friends everywhere he went because he was friendly. He addressed people’s needs, from cooking a meal for them to giving them wisdom and practical teachings. He never used people but saw others equally as God manifesting in specific forms. He thus served God in others and did not think of himself.

Success also requires concentration upon the goal and the means to the goal, sometimes to the exclusion of all else but always by keeping one’s priorities clearly in view. Meditation serves one superbly to open the floodgates to a flow of intuition onto a field of calm sensitive awareness guiding that rive-like flow, laser-like, in the direction of one’s goal.

I have lived in an Ananda Community for over thirty-five years and have seen the power that comes from the combination of high ideals, practicality, and “the many hands that can a miracle.” Unless you happen to be an Albert Einstein, most of us would do well to understand that success comes when we work with and through and for others. At your workplace, be helpful. Think of the needs of your co-workers, your supervisor, and the legitimate goals of the company or organization. Do your best with excellence, creativity, and enthusiasm.

After a forest fire destroyed most of the first Ananda Community (Ananda Village, near Nevada City, CA), we banded together (eschewing the opportunity to sue the local county — a faulty spark arrestor on a county vehicle caused the fire) to find new ways to raise the money we needed to rebuild. Yes, some donations came in but most of it came through old fashioned hard work. But we were relatively inexperienced and without financial resources. We studied business methods, financing, and marketing, and we encouraged one another and our businesses to tithe and to use affirmations and prayers. We started a health food store, a cafĂ©, a print shop, a gift shop and a clothing store. Each of the these enterprises struggled greatly but bit by bit they came up and our member-employees found viable, if simple, means of support.

In time, the Community rose from the ashes and today when one visits you see a beautiful Village nestled in the hills, forests, and meadows of the Sierra Mountains. Homes of many types, shapes and sizes house families, monks, and singles in a charming and harmonious life of creativity, service, and devotion. A retreat center, office complex, grocery store, farm, dairy and community center serve the needs of both residents and neighbors alike.

Our local East West Bookshop in Seattle, too, is a testimony to the efforts of many individuals serving high ideals and attracting the grace to be successful. While the independent bookstore industry has been decimated this store has survived and flourished. It is the largest and most successful bookstore of its kind in Washington State. It is a resource center for new thought truth seekers and offers classes, books, gifts and, perhaps most of all, an uplifted environment staffed with devotees who see customers as their friends.

Here in the Seattle area we are engaged in purchasing a rural area farm. Some twenty individuals have pooled their resources. Small scale, organic farming is a tricky and risky business if seen from the standpoint of profits. But with the many hands and resources of a committed group of people which includes the talent and skills of a few who can guide the fledgling farm, we can create a success because we understand success is sharing and serving. In our case we are committed to principles and practices of sustainability and stewardship, serving God through our fellow man and in harmony with the earth and all creatures.

So it takes the initiative, courage and faith of individuals combined with the cooperation and support of others of like mind — God helping God — to achieve true success. This is an unbeatable combination, not only to achieve success but to achieve the success of weathering and resurrecting from in the inevitable setbacks, failures, and disasters which life can dish out.

The key, spiritually, is to offer the self to the Self of all. “I will reason, I will will, I will act, but guide Thou my reason, will and activity to the right step in all that I do.”

In the life of Ananda’s founder, Swami Kriyananda, now age 86, but still outpacing his staff and members in the worldwide network of Ananda Communities in the unceasing flow of writings, lectures, radio and TV shows, guidance, and inspiration, we see in real life the power of grace that comes from discipleship to life and to truth. “What’s trying to happen here” is the question he has taught us to ask in all things. Yet for all of his creativity, intelligence and talent, it is now primarily the outpouring of divine Bliss that one experiences in his presence. For a lifetime of living for God has brought to him the peace and lasting fulfillment that the soul was created to re-discover.

Initially the effort to view oneself as part of a greater reality and to cooperate with grace is an effort of will. As I have seen in recent Facebook postings, “Life begins outside your comfort zone!” But in time and as seen in Swami Kriyananda, that dance of Spirit and Nature becomes a powerful flow of Light and Joy.
When I first came to live at Ananda Village (just after the 1976 forest fire), it was definitely outside my comfort zone. But just having returned from over a year of travel in Europe, near East and India, I understood the value of stepping outside that zone to find the truth that “could make me free.” I never hesitated though I could not then know where it would lead.

In a more cosmic or Vedantic sense, rishis (both ancient and modern, like Paramhansa Yogananda) have taught that this universe is a manifestation of God. God is dreaming this material world and we, as sparks of His intelligence and joy, are co-creators. Yogananda used the analogy of the movies. You sit in the theatre and become engrossed in the movie, laughing and crying. You forget that the whole movie is a projection of light from the booth behind you (unseen). A beam of white light, merely, projecting the true-to- life sound and sight pictures of the movie. We need only turn our heads to the back (turn within, that is), and follow the beam of light to its source in Oneness if we would awaken from the movie-dream of life.

The other day, puttering in the kitchen at home, I suddenly had this intense feeling-experience of that flow of cosmic energy oscillating and vibrating all the objects around and I felt on the precipice of having it all disappear, just as would happen if the electricity in the movie theatre were suddenly to go out. It was both unnerving and thrilling at the same time. It was also brief!

The more we see ourselves as energy, and behind that energy, the Bliss of God oscillating all the forms and actions of life, the less we need to be always thinking about ourselves and the more we enter that flow that brings to us the true happiness (Bliss) that we seek. This, ultimately, is success and the law of success.

Bliss-ings to you,
Nayaswami Hriman

Tuesday, July 3, 2012

4th of July Reflections



Fourth of July for Yogis!
Which is Better: Republican or Democrat?

I would venture to say that most of us who are practitioners and proponents of the practices and precepts of yoga are overwhelmingly self-identified as Democrats. While yoga is all but synonymous with the so-called “New Age” or with the “Green Movement,” yoga itself is as “old as the hills” and teaches precepts, morals and ethics that are unquestionably traditional (and universal). The clichĂ©, “Even the devil quotes the scriptures,” is as true for yoga as it is for Bible thumpers. We tend to view reality through the filter of our own tendencies and biases, even in our search for truth.

Consider that conservatism in its emphasis upon tradition and the status quo represents the caution that derives from an understanding that fundamental values never change and that change for the sake of change often derives from restlessness and infatuation with novelty both for its own sake and as an excuse to reject reality as it is (or at least due to ignorance, inexperience, or rebelliousness). Conservatism in American culture emphasizes the need and opportunity for each person to take responsibility for himself whether in failure or success. To that end, the conservative ethos distrusts government intervention. Of course we know that under the banner of such values can hide selfishness, greed, and a lack of compassion by those in power and wealth whose status is threatened by any effort on those less privileged to assert themselves.

Democratic values emphasize individual worth, too, of course. But here the emphasis is tempered by the inclusion of the good of all arising from compassion and desire to share the freedom and prosperity with those less fortunate. Such compassion is clearly a fundamental value. One of the core differences lies in the role of government to effectuate justice and promote freedom and prosperity. In truth the difference is more ephemeral than real, since both political parties have initiated many government reforms, policies, and programs to one end or another for the betterment of those less fortunate.

Paramhansa Yogananda, the legendary master of yoga and author of the world renowned classic, Autobiography of a Yogi, stated he was a Republican, a member of the party of Abraham Lincoln. He decried the seed planted by President Franklin D. Roosevelt during the Great Depression which was to sprout into what he might (had he lived longer) have also termed the modern “Welfare State.” Every few years there’s some movement to reform the gargantuan entitlement systems that have their origins in FDR’s seemingly compassionate desire to create safety nets through social security and government funded work projects. 


Even the pressing issue of health care in the United States has as its core issue the tension between the need for individual initiative, participation and responsibility, and the compelling social value and obligation to help those less fortunate. A health care system that simply dispenses care without thought of individual initiative is, let’s face it, unaffordable and, given the limitations inherent in the scarcity of resources, therefore unfair, as perhaps everyone may get something but many have too little and quality suffers deplorably. By contrast, a health care system based solely on individual initiative and financial wherewithal isn’t a health care system at all and is both unfair in that many suffer needlessly when even but “reasonable” acts of sharing and compassion would alleviate much suffering.

Those who practice yoga (the term which more correctly refers to meditation than to physical exercises) know full well that no one can do it for you. No one can “make” you meditate or practice yoga poses. The intention, the desire, the motivation, and, yes, the grace to practice disciplines of bodily, mental and emotional self-control, offering the ego into the Spirit can only come from within — just like creativity, ambition and any number of impulses that bring health, success, and happiness to the human spirit. At the same time, almost no one would practice yoga if others didn’t share the art and science selflessly. This starts with the rishis and great masters of yoga and includes many, if not most, yoga teachers who serve without material recompense.


Jesus Christ said, as if running on the Republican ticket, “To those who have, more will be given, and to those who lack, that which they have will be taken.” Energy attracts success; lack breeds inertia. Only the spark of desire can ignite the fuel of Life Force to drive the engine of self-effort towards fulfillment and self-improvement. Government assistance can spark or enhance self-effort in one but stifle it in another. Entitlement is the necessary legal and social consequence of legislated assistance which tends to dehumanize its recipients and rob them of the opportunity of giving back or of attracting it by merit. This fact alone doesn’t necessarily mean that it isn’t the obligation of society to render aid to others in need, however.

It has well said that to feed a man who is hungry is to allay his hunger for a few hours; to teach a man to feed himself (through a skill, e.g.) is yet a greater gift; to open the heart and mind of another to the power of the universe (of Spirit) is the greatest gift. Jesus Christ openly counseled the value of compassion, of feeding the hungry, clothing the naked, visiting the sick and imprisoned.

So, you see, it’s a spectrum that, once we exclude the extremes of heartless insensitivity or naked greed as well as the useless bleeding heart effort to save others from themselves (Jesus said, “The poor ye shall have always….”) against even their own will (for which they will only “bite the hand that feeds them”), we see that one’s attitude derives from one’s individual temperament. Thus it is that you can be either a Republican or Democrat in good faith, goodwill, and in good conscience as a practitioner of yoga. I suppose it could be said the former is more masculine (emphasizing justice) and the latter more feminine (emphasizing mercy). But of course someone is sure to object to that analogy!

A Republican yogi might be more inclined towards valuing self-discipline and the ten commandments of Patanjali’s Yoga Sutras (the “yamas,” rules of self-restraint, and the “niyamas,” the rules of right behavior). He might tend to think in terms of karma and reincarnation wherein one’s past actions lay the groundwork for one’s present circumstances and inclinations and against which only self-effort (united to Divine grace) can lift us from the consequences of past actions. This yogi would tend to see withdrawal from the ways of the world and nonattachment as guiding precepts. Ego-transcendence and desirelessness would be important values and practices. Such a one might feel in tune with Krishna’s statement in the Bhagavad Gita that “it is better to fail in the effort to perform one’s own dharma (duty) then to succeed in performing the duties of another.” If this yogi becomes too focused on these values however, he may become cold, ruthless, unfeeling, and insensitive to the needs of others. Yogis are cautioned that without the balancing qualities of the heart the ego becomes inflated and the yogi may be tempted to seek yogic powers rather than soul freedom in God.

A Democratic yogi would tend to go more by heart, by devotion, by seeing God in all. Krishna counsels us the “Gita” that a true yogi feels the joys and sorrows of all as her own. She would understand the need to expand her sympathies and consciousness to embrace the whole world as her own true Self. Thus expansion of consciousness through the heart (rather than annihilation of ego through mental effort and will power) would be the preferred path to freedom by the Democratic yogi. She might, however, tend to rescue others, to do things for them that they ought best to do for themselves. She might find herself subject to mood swings, from enthusiasm and compassion to self-doubt, depression, and self-induglence unless she is guided calmly by reason and wisdom and avoids becoming too attached to individuals or particulars.

Of course I am stretching a point and placing the tongue securely in the cheekiness of the eye’s twinkle! For what unites both of these is the wisdom to respond to life’s opportunities, challenges and perceptions with the flow of God’s grace, whether taking the form of justice or compassion. For a mother, too, must learn to discipline her children even as a father must, at times, act with mercy. For in our souls we are neither mother nor father. The middle path (which indeed is found in the spine of the yogi!) necessarily activates wisdom, compassion, and practicality in measures appropriate to the rising current of Life Force of our own karmic needs.

“Oh, Arjuna, be thou a yogi!” Eschew superficial self-limiting identities such as “democrat” or “republican.” While American culture inclines perhaps more to individual liberties and self-initiative, we also embody a spirit of cooperation and enlightened reason, guided by God. Such is the grace and wisdom of our founding Fathers. We have much to celebrate and be thankful for in our heritage and culture, but also much yet to learn and much effort needed to balance justice with mercy.

May we understand that true freedom is freedom from delusion and is found only in the transcendent, redeeming power of Oneness in God. As chains cannot bind the human spirit neither can personal liberties to express desire driven likes and dislikes free the soul. Let us seek freedom of the soul and share the bounty of our liberty with all.

Blessings to you this 4th of July!
Nayaswami Hriman

Wednesday, June 20, 2012

The Mind: friend or foe?


I “Don’t Mind” – Mind: friend or foe?
Spiritual consciousness might be described as that level of awareness that lifts us from ego-protective/affirmative consciousness towards Oneness. Clinically or medically it might be described as the quieting of lower brain activity in favor of higher brain (pre-frontal lobe) activity. The variety of descriptions is potentially unlimited. I would like to explore spirituality from the inside view of our thoughts and images and their attendant emotions.

Our minds are a most wonderful invention. We can create fantasy images and worlds, write novels and sci-fi stories, get involved in the lives and details of fictitious television characters, rant at world events or leaders so far away or removed from our daily life that they have no effect on us at all, weep at the sufferings of peoples long ago whom we have never met, obsess upon the defects and imagined critiques of friends, family, or co-workers without any regard to their actual personalities or thoughts, and on and on into infinity with no relationship to anything else but our minds.

Indeed, I would aver that most people live more in their minds than in the objective reality around them. More in a world of mental images and thoughts with only a nominal relationship to objective facts, than in any reality viewable by other human beings. This isn’t necessarily problematic in most people, at least from a functional point of view. But from the existential view of “what is reality” and “how to achieve true happiness” this fact is what makes us all a little crazy. It’s just that, as Paramhansa Yogananda put it so charmingly, “crazy people of one type tend to mix with crazy people of the same type.”

To grow up means, in part, to separate our reaction to circumstances (which includes people) from the circumstances themselves. To hold one’s tongue is the better part of wisdom, for example. To bide one’s time before responding is the diplomat’s way of coping with his world. But, in fact, I believe that very few people on this planet make the distinction between their reactions (likes and dislikes) and the objective facts, circumstances, or people who, in their view, trigger those reactions. Obviously if I think my mother-in-law is a pill, she most certainly must be a pill. It may never occur to me that she is a “pill” only to me because I fear or dislike her critique of me. She may be revered by others and maybe in fact a kindly person, but my own hyper-sensitivity to being accepted or receiving her approval may make me reactively judgmental or negative towards her. Thus I conclude that she is a “bad” person. I might, instead, have concluded that it’s my problem and if I were to make an effort to get to know and understand her, or to be friendly and helpful towards her, that the issue I feel may exist may in fact dissipate!

Most people, therefore, do not distinguish between their response to circumstances from the circumstances themselves. How, then, is it possible to examine critically and with detachment my own stream of thoughts and images with which I reconstruct what I am pleased to call reality? This is a tall order for “tall” people of great courage, mental strength, and an expanded consciousness.

The process of growing spiritual consciousness was defined long ago by the great sage Patanjali (author of the famous “Yoga Sutras” which contains the even more famous “8-Fold Path”) as the dissolving of the mental images and emotional responses that the mind creates in response to sense-inputs, memory, thoughts, and impressions. Medical science understands that sensory input is reconstructed in the brain (or mind) for the purposes of evaluating and responding to its meaning (threat or promise) to the ego/body. All sense impressions are essentially experienced vicariously, in the mind. My hand may report a hot sensation when I place near a flame but it’s my mind that tells me what it is and why I need to move my hand away from it. 

Now admittedly in this example it happens so fast that it seems like the hand itself contains the intelligence. And, heck, why argue: hands are really valuable things and of course the entire body is a body of intelligence. But nonetheless, without the supportive functions of the brain and mind it is at least possible theoretically possible that we might not know immediately that the heat sensation is a threat. And this is more so the case when we perceive potential threats in the form of critique from the casual or subtle remarks of our supervisor or spouse.

Mental imbalances or immaturity demonstrate these principles best. A child throws a tantrum (practicing “tantrum yoga”) over not being given another cookie. We dismiss this as immature. If an adult did this we’d wonder about his sanity. A person who hallucinates and sees threats where none exist is clearly living in a false reality of the mind. Being overly sensitive and feeling critique at the slightest hint of disapproval creates fear, anger, and anxiety in a person when absolutely nothing was intended by a casual remark.

Watch the 10 o’clock news sometime and analytically determine how many statements are factual and how many are opinions expressed with qualitative adjectives. Very little news and much speculation and opinion are what feeds the beast of what sells the “news.” Heated arguments between conservatives and liberals can occur when the people involved have little if any involvement or power in changing things. It’s so easy to get worked up, whether compassionately or in condemnation, over issues and people with whom we have no relationship and no influence. It’s all in our heads.

Maturity and spiritual growth are not essentially all that different (at least up to a point). Disengaging from one’s own opinions and reactions comes as we grow in understanding and appreciating different points of view. Not surprisingly, there is a general correlation between levels of education and the ability to see different points of view.

I know that some view the spiritual path as focusing on realities far removed from daily life. I wouldn’t argue with the fact that for some people that is unquestionably the case. Buddha and other great spiritual teachers, however, counseled “chop wood and carry water.” This means: get real, stay grounded in present realities, and don’t obsess over subtler realities that you haven’t experienced. Good advice, certainly. It would be mistake, however, to assume that this counsel implies that wood and water are the only realities worthy of our interest. Quite the contrary. Focusing on the present moment is intended to relax the feverish tendencies of the monkey mind to create realities that have nothing to do with, well, realities.

The mind is like a factory: it churns out all sorts of useless products and some helpful ones. It inclines to constant interpretation (a Darwinian would say in “self-defense”), analysis and response. Whatever its Darwinian utility and proclivities, it may be fine for skiing down a slope, taking an exam, being interviewed, driving down the freeway and all sorts of other practical functions. But it does tend to take control and continue spinning out possibilities long after its contribution is useful.

To grow in maturity and to grow towards spiritual consciousness (of “Oneness”) requires calming this ego-active, ego-reactive, functionality of the mind. As Patanjali put it, “Yogas chitta vrittis nirodha.” (Peace and Oneness are achieved when the reactive processes of the mind and emotions are permanently dissolved.)

We can attempt to discipline the mind and we can concentrate the mind. These efforts form the basis for much of the techniques of meditation: using breath, using mantra, using mindfulness, for example. In addition to this is a tool which is demonstrably powerful: feelings! It’s our emotional response to perceived realities that sends the mind into the hyperdrive of ego-active, ego-protective, and ego-affirming vortices. In extremis we might even create alternative fantasy realities. Thus if we can access and stimulate feelings of devotion and expansion of consciousness while also concentrating the mind in this direction we find that the calming and expanding of feelings does more to dissolve the feverish activity of the mind than only discipline or concentration.

Paramhansa Yogananda stated, “Chanting is half the battle.” By this he meant not just the traditional act of devotional chanting, but the repetition of a meaningful and feeling saturated image or word formula as a form of both concentration and expansion of consciousness. I am using words that a bit clinical and cold for some but the effect remains “effective” no matter how described.

Thus we have the irony that to achieve sanity, maturity and spiritual growth we use the mind to focus on a reality that is transcendent to sense realities and, from the materialists’ point of view at least, unreal all together! Go figure and yet, the truth of this has been proved repeatedly since the dawn of humanity. Saints have demonstrated power over death, over matter, over gravity, over bodily functions time and again in ways that defy the materialists or mere philosophers again and again.

Thus it is that devotion to God whether in the form of the guru, a deity or the impersonal form of Light, Sound, Love, Peace, or Energy can so concentrate the mind as to dissolve its ego active tendencies. Even science admits that the five senses that report the different objects in our world are lying to us. Beneath the appearance of separateness is the underlying reality of energy (chemical, atomic, etc.) that renders all things as having the same essential substance!

We may survive better for the ego-active mind but we cannot find happiness through mere survival. Wealth, beauty, pleasure, power, name and fame bring no lasting happiness. This is proved time and again. Only the saints give consistent testimony regarding the summum bonum of life, the brass ring of true success comes only through ego transcendence. This is what meditation and devotion, one and the same, offer to us.

The mind is our greatest friend and greatest foe. To bring the mind to heel takes the courage and strength of a true hero. Meditation and the power of the grace that flows through the true guru are the keys to expansion of consciousness that can make us free. Learn to check and rein in the mind’s restless tendencies, both through meditation and during outer activity. Test your endurance and re-direct your sensitivities towards even-mindedness under all circumstances. The less we identify with the body and ego in favor of serving the needs of a greater reality (without unnecessarily endangering the body or ego), the greater happiness we shall achieve. For beneath the surface of the appearance of our separateness is the One.

Blessings,
Nayaswami Hriman