Does God Exist?

How Can We Know God?

God seems distant from our daily lives, our sufferings and our joys, and He seems irrelevant to our desires and ambitions, unless, of course, by invoking Him, we believe that He will fulfill our material desires! Humankind views the existence of God through the entire spectrum of belief to nonbelief: atheism, agnosticism, stoicism, humanism,  blind belief, worship, devotion and, finally, seeking union with God.

Even scriptures and spiritual teachers reflect, at least in part, much of this spectrum. India’s Shankya scriptures declare “Ishwar ashidha,” God is not provable. No wonder the never-ending debate and argument — no one can win! The modern mystic, Frank Laubach, campaigned among ministers that they would even mention God in their sermons! Perhaps, discouraged by the wide range of opinions, these ministers thought it easier to skip the subject!

While saints do not come to dash humanity’s hopes for a better world through God’s grace, or to suppress our faith in Providence, there is, nonetheless, a need, spiritually, to understand the role of self-effort and personal responsibility. Self-effort is the first step towards attracting divine grace. Buddha emphasized the former while those bhaktis (worshippers of God) in all traditions, like the Hare Krishna’s who insist that by only chanting God’s name can one be saved, emphasize the transforming power of divine grace. Somewhere in the middle path lies the truth.

Buddha urged his followers to be spiritually self-reliant, compassionate, noble in thought and deed, and to meditate. He also came to free people from Brahminical power and complex and costly rituals, and to reawaken their understanding of the need for personal effort and away from passive dependence upon an unseen and fickle deity.

But the followers of Buddha wrongly mistook the Buddha’s silence on the subject of Providence as disbelief. I read of a court case in Los Angeles where a Buddhist sued a school district for a school prayer because the Buddhist declared that he did not believe in God. But the Buddha’s motives were as simple and earthy as his teachings. His silence implied nothing except, by its own good example, an affirmation of the words of Lahiri Mahasaya of Benares, “He only is wise who devotes himself to realizing, not reading only, the ancient revelations.”

Buddha was a Hindu as Jesus was a Jew. Neither essentially rejected their spiritual heritage so much as they came to correct misunderstandings that had emerged, and to offer a new understanding and a renewal of spirituality. As Jesus put it; “I came not to destroy the law and the prophets, but to fulfill them.” Buddha openly taught meditation and reincarnation whereas Jesus, though he remained silent or circumspect  on both subjects, at least publicly, taught the Old Testament precepts to love God with all one’s heart, mind, and soul and to love others as one’s very Self. Buddha minimized the importance of his role but of course that was fitting in the context of his teachings. Nonetheless, Paramhansa Yogananda taught that Buddha was no less than an avatar (a “savior”).

Jesus’ teachings went a different direction, concurrent with his teachings. Jesus declared “I and my Father are One.” At another time he added, “Before Abraham was, I AM.” Not only was he killed for his blasphemy, but, as if to balance the equation, Christians decided to emphasize the “I” rather than the “Father,” and thus have overly personalized Jesus as the only savior down through the ages. This dogmatic insistence runs counter to Jesus’ teachings, for as St. John declared in the first chapter of his gospel, “As many as received Him gave He the power to become the sons of God.” Jesus was an individual incarnation of the Father-Spirit both beyond and immanent in creation. He did not limit or define that Spirit. “Tat twam asi,” as the Hindu scriptures aver: “Thou art THAT!”

Paramhansa Yogananda asked his audiences, “How can the wave call itself the ocean?” It is correct to say God has become manifest in me, and in all creation, though, as Spirit, He is hidden by the outward forms of creation, but it is incorrect to declare “I am God.” Only when the soul has become fully realized in his Oneness can he declare openly with divine inner sanction, as Yogananda did, “I killed Yogananda long ago, no one dwells here but He.”

It has been popular in recent years for certain scientists to disdain, scoff and mock belief in God. So, of course, have many people down through history. It is perfectly correct for a scientist to say “We cannot prove the existence of God,” but science has no basis to disprove that existence, either. The true scientist must remain silent on the subject if he is to represent science itself. It is just as rational to say this universe was created intentionally by an Intelligent, conscious Force as it is to say it came from nowhere and evolved more or less randomly to produce the profusion, quantity and complexity of life forms, the probing intelligence and creativity of the human mind, and the boundless capacity and drive of the human heart for feeling, compassion, and love. Well, actually, of the two choices, the former seems the safer bet. But never mind, let them feel like they have a choice since they can neither prove nor disprove either!

In the midst of all this confusion, the question some ask is, “Why does God hide Himself?” Paramhansa Yogananda said “You will know when you will know!” So long as we are caught up in the wheel of karma and unceasing duality, it is difficult for us to have the perspective that God has in being untouched by it. What is suffering to us is not suffering to God. The playwright is no less a good person for writing the villain into the play. Without an antagonist the play is uninteresting and will never be performed. Without suffering we would never delve deeper into the mysteries of our existence: why? How?

God manifested this dream universe, it is said, that He might know Himself and share his Bliss nature through others in a grand show and entertainment. Well, that grand show is all too often not very grand from our point of view. So, “you will know when you will know.” As unsatisfying as it may be, our more practical question is, “What can I do about it?” “How can I achieve freedom from suffering?” Besides, never has there been one who testified as to God’s presence who declared “What a mess He has made!” Admittedly, however, Yogananda said that he often argued with Divine Mother over the fact she did create this world and she owed it to us to help us.

Indeed, Buddha also asked the same question: How can I achieve freedom from suffering? Through his seeking and through his meditation-samadhi, he pierced the veil of delusion (maya) and declared his freedom, and, by extension, our potential freedom, for all eternity. Buddha saw through the unreality of pleasure and pain and, identified with his transcendent, omnipresent and eternal Self, could no longer be touched by the roiling oscillations of the play of opposites.

Paramhansa Yogananda taught that God has hidden Himself and His true nature from us that we might seek Him by choice and for His love, the one thing He does not possess unless we give it to Him. He is so humble even as the creation hangs upon His power. He will not disturb our free will except through his law of karma (consequences of our own actions) through which we have the opportunity to question, to wake up, and to yearn for freedom from error.

Paramhansa Yogananda also declared that “The time for knowing God has come.” By this he meant that in this age we would begin to prefer direct perception and personal experience over dogma and beliefs. To this shift in consciousness would come from God the means to fulfill this desire through the art and science of meditation. He also put it this way: “Intuition is the soul’s power to know God.” Now, of course, with intuition we can know all sorts of things, far more mundane than knowing God. But it’s by the same power that we receive an idea that is important to our daily life that we experience the ineffable presence of Peace in our hearts.

Paramhansa Yogananda described his life’s work as a new dispensation. One important part of this was his bringing the technique of kriya yoga, an advanced meditation technique. Kriya shows us how to retrace our steps from identification with the body and matter to soul realization by directing the Life Force through specific subtle nerve channels  which are the paths through which we have descended from Spirit into matter. In reversing the “searchlights of the senses,” we discover the “great Light of God” as our own and the only Reality.

He also brought a new understanding that has the potential to sidestep centuries of debate on the subject of the existence of God. He brought forward into modern culture the ancient teaching of the Adi (first) Swami Shankycharya that the nature of God is bliss, or, more correctly, Satchidanandam. Yogananda translated this to say that God is, and our soul’s purpose in being created is, to achieve the state of immortality, omniscience, and ever-new Bliss.  It is by seeking and experiencing the ever-new joy of the soul through meditation that the proof of God’s existence is found. And, as his guru, Swami Sri Yukteswar added to this, “His adequate response to our every need!”

Thus one who seeks God as the joy (or peace) of meditation finds Him and finds Him ever increasingly the most relishable. From this contact we find, as Jesus promised, “Seek ye first the kingdom of God, and its righteousness (meaning in right attitude and action), and all these things shall be added unto you.” Let inner peace, even-mindedness under all circumstances and cheerfulness be your religion born of your direct perception in meditation of the truth that shall make you free from, as the Bhagavad Gita puts it, “dire fears and colossal sufferings.”

Blessings to you,

Nayaswami Hriman

Are You Breathing?

In the chapter on Kriya Yoga in the classic story, Autobiography of a Yogi, Paramhansa Yogananda declared “The ancient yogis discovered that the secret of cosmic consciousness is intimately linked with breath mastery. This is India’s unique and deathless contribution to the world’s treasury of knowledge.” http://www.ananda.org/autobiography/#chap26

The meditation technique of focusing upon the breath is found throughout the world. Concentration is the fundamental and universal constant of all meditation techniques. Meditation is a form of concentration upon any object:  outward, inward, gross or subtle. Paramhansa Yogananda defined meditation as “concentration upon God or one of His aspects.” But in this statement, he was holding up the goal of meditation (at least as meditation) whereas the techniques of meditation begin with concentration upon a single object. To experience a free 10 minute online guided meditation visit http://www.AnandaWashington.org 

Besides focusing on the breath, one can concentrate upon mental images such as a deity, one’s guru, a lotus (or any object of nature), a white (or blue) light, a mantra or word formula, sounds and on and on. Deeper in meditation, one may be counseled to focus on inner experiences such as the spontaneous appearance of subtle sounds, light, color or movements of energy or feeling  (“prana”) in the physical or astral body.

The appeal of focusing on the breath has several advantages. One, it’s obvious (everyone can feel his own breath), and two, it’s ubiquitous (everyone breathes). But there is a more important reason and it is much deeper than these two. (Compared to the most common alternative objects of meditative concentration, watching the breath is much easier. Few people can hold a mental image of any kind for very long and only more experienced meditators can hold steady to their inner sight the subtler aspects of the inner astral world.)

For us, living in a physical body, breath is life itself. We breathe, we live; if we don’t breathe, we die. The breath connects and holds our consciousness (self-awareness) to our physical body. The yogis demonstrated long ago that it is possible to suspend the breath cycle and live, indeed, perhaps forever (although in suspended animation). (Why live forever in such a state, however.) Such demonstrations have been repeated, even in modern times, to the observation of skeptics and scientists alike (oh, there’s no difference, you say?). Saints — even in the twentieth century — both east and west, have similarly proved that one can live without food or water. The point isn’t that anyone should live either in suspended animation (which is pointless) or without food and water, which would deprive much of humanity of the means of supporting themselves. The point is that the real Self is not limited by the body or by dependence upon material sustenance of any kind, including the breath.

You see, the breath is the link between the mind (consciousness; soul, spirit) and the body. The ebb and flow of breath sets up the out and in, push and pull, back and forth motion by which we are kept in constant flux and reaction to the input of the senses and to our mental reactions (emotional and cognitive). This in and out motion of the breath sets up and makes possible our interaction through the senses with the world of objects around us. This world of objects is also in constant flux: the sun, moon, stars, the wind, the tide, night and day all have their motions which never cease. The breath sends Life Force to and from the senses; it sends energy out into activity based on necessity or interest, and away from activity in search of rest or in rejection. As all atoms, molecules and light are in flux, it is only by becoming part of the flux can we experience this dream world as being apparently real. 

More important than this, however, are the oscillations of our reactions — like and dislike, fight or flight. It is our reactions that bind us and cause our identification with change to seem so real. We inhale as we embrace (mentally or otherwise) a positive response and we exhale as we reject or withdraw in reaction to outer stimuli (or thoughts and mental images). 

By going to the very foundation of this oscillation — the breath cycle itself — we nip the reactive process before it can even encounter an object (sensory or mental). Thus by meditation upon the breath we gain control over its fluctuations. By the act of concentration upon the breath, we slow the breath. Because the breath, as such, forms the basis for but does not contain within itself any character, color, or reactive quality in and of itself, our focus upon it is devoid of any further reactive tendencies (which are then calmed as a result). As the mind empties itself of reactive feelings and images and as the body is relaxed into stillness (shutting down or off the senses), the breath automatically slows and subsides towards perfect stillness. 

A steady focus upon any object will gradually cause that object to vanish from sight. Try concentrating upon a candle, or the smell of incense, or the touch of an object: in all cases motion is necessary to perpetuate the awareness of the sight, smell or touch as belonging to a distinct and separate object. Everyone has had some experience with staring off into the distance, or daydreaming to the point where objects of sight or hearing no longer intrude upon the mind.   Sleep itself is the most obvious daily experience whereby the sense “telephones” are turned off and we lose contact with the senses and their objects. We are yogis every night. Unfortunately, we are only dimly aware of our state of sleep, though we always know how well we slept and when we sleep well we know that we enjoyed it.
God, in the Bible, in the Old Testament, declares: “Be still, and know, that I AM GOD.”

While any act of deep concentration will slow down the breath and heart rate, the breath is, itself, the primordial cause or vehicle for our involvement with the senses and the world around us. It is fitting, therefore, that our concentration be upon the breath itself. To perceive the subtle substratum of energy (and then later, the even finer substratum of consciousness) which forms the building blocks for the seeming separateness of material objects, the motions of breath must cease. “When motion ceases, God begins” Paramhansa Yogananda taught. Fortunately for meditators, even slowing the breath brings intuition and re-vitalization of tissues, cleansing of negativity, and clarity of mind.

Focusing on the breath requires no complex belief system, which is another reason for its popularity and universality. It requires no religious affiliation as breathing is as universal as the human body!

That having been said, it is a mistake to think that ethical behavior, compassion, wisdom, or devotion are unnecessary. The simple fact is we need a reason, a motivation to engage in the practice of meditation. Except for peak moments (a crises, public speaking, extreme sports, artistic inspiration, or brain surgery), deep meditation requires more concentration and will power than anything else most people do during a typical day. Wisdom and devotion provide the rocket fuel needed to boost our energy to withdraw from outward and restless activities in order to go within and rise upward to the brain through the subtle spinal centers known as the chakras.

Both the relatively passive techniques of “watching” the breath and the more concentrated techniques of breath control (including advanced subtle techniques such as kriya yoga) are powerfully effective and well suited to the technology and results-driven values of this culture and this age.
Blessings to you,

Nayaswami Hriman

Swami Kriyananda Comes to Seattle. How shall we "receive" him?

Swami kriyananda comes to seattle – september 8, 2012         

He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. Matt. 10:39-42

It is a mark of maturity and spiritual refinement to acknowledge, respect, and honor the genuine and useful accomplishments and elevated consciousness of another person. To likewise respect all beings as one’s own and as manifestations of divinity is the characteristic feature of a truly spiritual person.

It is to this honor and acknowledgement that I would like to share some thoughts as we prepare for the coming of Swami Kriyananda to Seattle. He will speak at the Ananda Meditation Temple on September 8 and will attend an outdoor luncheon at the nearby Ananda Community the following day. (See AnandaWashington.org for tickets)

Most readers know that Swami Kriyananda is one of the few living direct disciples of Paramhansa Yogananda, author of the renowned classic, Autobiography of a Yogi. Most know, too, that “Swamiji” (as we call him, endearingly and respectfully) is the founder of the worldwide network of Ananda residential communities, temples, and retreat centers.

Around the person of a celebrity or spiritual teacher there always exists a certain level of “buzz,” fuss, and jockeying. People are people, and with a certain degree of fame comes an equally certain level of attention to the person. This can’t be helped.

In Swamiji’s case, it is not something he encourages and not something he welcomes. He  accepts these attentions as a regrettable, if necessary, fact of the spiritual work that is his to do. At age 86 and after decades of serving without thought of his own comfort or needs, and while in constant travel around the world under often difficult conditions, he does also need support, care and attention from his staff.

It is not our task, as truthseekers and devotees, to assess the spiritual realization of others, including spiritual teachers like Swamiji. Wiser is it for us to appreciate the opportunity to see and receive such a one mostly for what he symbolizes (dedication to spiritual principles) and for the example he offers to us, than for anything he has done, or is in himself, or has to “give” us in the sense of something we may lack.

A true spiritual teacher comes to reflect to us the light which is our own soul. To honor that intention and the heroic effort behind it, is to affirm that intention and goal in ourselves. Swamiji does not say he is a guru, nor does he claim any specific level of spiritual realization. He will tell us that what he has to offer is that which comes through him from his guru, Paramhansa Yogananda  — a true master and avatar.

Swamiji doesn’t claim that his divine attunement is flawless or perfect or that everyone who comes to him will receive some ineffable blessing or life changing transformation. He is not going to hug you, give you shaktipad, or give you anything that you don’t already have within you. He is content if, as a representative of Paramhansa Yogananda and the principles his guru lived by, we receive him in that spirit and find from our time with him, inspiration to carry on our own unique spiritual journey with renewed effort and courage.

It is true that Swamiji’s life has been an instrument of blessing in countless ways to many, many souls. It is true that he has written well over a hundred books, hundreds of pieces of music, founded nine residential communities, and the worldwide spiritual ministry of Ananda, but, for that, he feels little sense of “doer-ship” and feels that it is far more important that he be blessed to experience and share the bliss of our soul’s immortal promise and eternal state.

After all, he might have been born with no special creative or organizational talents. To be blessed with God-consciousness is be the greatest gift any soul can offer to another.

So, I urge you to come to see him; to honor him as you would honor your own, higher Self; to honor him as a living vehicle for conveying the presence and the blessings of Paramhansa Yogananda. It is an interesting fact that as we honor him (or any other such soul), we honor our Self. Thus it is in the words of Jesus that “He that receiveth a prophet in the name of a prophet shall receive a prophet's reward.” That reward is bliss for he who is in bliss is a prophet proclaiming the coming of the kingdom which, as Jesus also put it, “is within you.”

Blessings to you,

Nayaswami Hriman