Saturday, August 30, 2014

What is the best meditation technique? What is Kriya Yoga?

What is the best meditation technique? Can a device with sound or images or other electronic stimulation really deepen your meditation? Should I use a pre-recorded, guided meditation aid? Are all the techniques which use the term "kriya" the same? There are so many mantras and pranayams and gurus, where does one even begin?

The short answer ("All roads lead to Rome") has some validity and is a tempting rejoinder and end to all these questions, but . . . . the "real answer" is both subjective (personal) and objective (demonstrable).

A proper response also requires an understanding of the purpose of meditation, whether, too, from the one's personal motivation or from the tradition and history of meditation itself. But I have addressed the question of "What is Meditation" in other articles on this site. For my purposes, I will assume that our shared understanding of the purpose of meditation is primarily a spiritual one.

"What works best for you" is a fair yardstick although be forewarned that you risk "the blind leading the blind and both falling in a ditch" of ignorance. It's like practicing hatha (physical) yoga because it's a good body workout experience: just because everybody does it, it still misses the true purpose of yoga by a "country mile."

Let's start with the personal: the meditation technique that is right for you has to work for you; it has to appeal to you: enough in the beginning to be attracted to it, and enough in the end to stick with it. This is not the same thing as saying your technique is effortless, easy, and blissful. Think of marriage (or a meaningful profession or career) as a comparison.

Notwithstanding the internet, CD's, DVD's and old-fashioned books, it is also worth noting that no effective (and long-term) meditation technique is divorced from its source: the teacher (or tradition). Partly it's a matter of your own confidence and faith in that technique. If John Smith down the street writes a book on meditation, it might strike your curiosity but I doubt it's going to change your life through daily, deep practice. Both the message and messenger are equally important. Meditation is personal: never forget that!

Not only, therefore, must the technique appeal to you and work sustain-ably for you but you must feel a connection, confidence, inspiration and/or faith in the teacher and/or tradition from which your chosen technique has come. I will stop short of talking about gurus and a disciple-guru relationship. I have written of that in other articles on this site.

There is one further point on the question of personal: the teachings and philosophy that surrounds your technique and teacher. Meditation, viewed in the vacuum of this article discussing technique (as such), might seem disconnected from the need for philosophy, theology, or teaching. Indeed, many meditation teachers say just that: you can be an atheist and practice meditation. Fine: who would argue with that! (I've said it myself!) But that, too, is a philosophy and a teaching. And maybe that really inspires you!

Thus some meditators practice under the auspices of one of the many Buddhist traditions; or Indian traditions; or Christian monastic traditions, or Sufi, Taoist, or Shinto and so on.

So, on a personal level, and as my own teacher, Swami Kriyananda put it in a talk he gave: we need to find the "right teacher, right teaching and right technique" for US and OUR spiritual evolution. All three (like Father, Son and Holy Ghost) are integral components of a successful (i.e. life changing) meditation practice.

Now, let's move on to the "objective" aspects of techniques. Almost any sincere and intelligent effort to meditate will produce positive results. That being said, we enter into the science of meditation. Keeping this article to a reasonable length, let us simplistically say that a successful technique or sitting in meditation experience will yield a mind that is focused and free from random thoughts; a body that is perfectly still (being relaxed but alert); and a "heart" or "mind" that experiences an expansion of consciousness and/or deep satisfaction in the form of inner peace (joy, love, etc.). Let's just leave it at that for now, ok?

The science of meditation teaches us that there is an intimate connection between our mind and body through the medium of breath. Our breath (in its various and measurable attributes of inhalation and exhalation) reflects our state of mind. Our state of mind affects our breath. This relationship is the bedrock of meditation.

The mind, however, can be influenced by conscious and intentional body movements (think yoga, martial arts), by mental concentration (mantra, visualization and affirmation), and by inspiration (chanting, prayer, and devotional images). Each of these, relative to breath, are still somewhat "outside" ourselves. They are effective when employed intelligently, consistently, and as guided intuitively. But the ultimate tool and the source (both) is the mind which in its purest form transcends any specific mental image or physical form. The breath has more directly than any of these other techniques a psycho-physiological impact upon the mind.

I am not saying that breath techniques are BETTER than mantra or devotion, for example. Rather, I am saying that the breath, relatively uncolored and free from the image-making faculties of the mind (which, in the end are abandoned in the higher states of meditation), works directly upon the mind. In the Yoga Sutras by Patanjali, the core sutra states that oneness is achieved when the mind transcends creating and reacting to stimuli (mental or otherwise): Stanza 2: "Yogas chitta vritti nirodha."

That fact doesn't invalidate the wide range of meditation techniques. St. Teresa of Avila discovered from direct experience how to go from formulaic prayer to silent, inner prayer and finally beyond all mentation into ecstatic, breathless states of divine communion. She was known to levitate and even bi-locate.

Nonetheless, the discovery of the mind-breath-body connection IS the science of meditation. It is HOW the mind rediscovers the transcendent state of pure consciousness even while in a body. Thus it is that breath techniques (aka "pranayama") abound and are very often at least part of the most effective and popular meditation techniques that are taught and practiced today.

I practice the popular Kriya Yoga technique as taught by Paramhansa Yogananda and his lineage (Babaji, Lahiri Mahasaya, and Swami Sri Yukteswar). It has been made known principally through his famous story, "Autobiography of a Yogi." Chapter 26 of that book ("Kriya Yoga") can be read for free online: http://www.ananda.org/free-inspiration/books/autobiography-of-a-yogi/.

While most of the popularly used pranayams focus on the breath, diaphragm, and lungs, Kriya Yoga focuses on the internal, subtle breath whose movements, yogis tell us, cause the physical breath. These currents of energy (known as "prana") revolve up and down in the subtle (or "astral") body which inhabits (creates, sustains, and, at death, leaves) the physical body. The intelligent vital Life Force of prana flows out to the physical body through doorways known as "chakras." Kriya Yoga organically and gradually teaches one how to control this life force so as to consciously coax it inward and away from its captivity in the organs and tissues of the physical body so its power and intelligence (which is divine) can reunite with its commander-in-chief, the Soul, residing in the higher(est) chakras in and around the head. This goal is the state of yoga: union with the Soul and then, eventually, with the Infinite Oversoul which is God.

Each conscious rotation of the prana in the astral body through the chakras is equivalent to living one full solar year in perfect harmony with the body, with the world and with the soul. Excluding the seventh chakra, the soul, the remaining six chakras becomes twelve by the polarity of the movement of prana up and down and through these chakras (producing, in turn, in each rotation, one breath cycle of inhalation and exhalation). These twelve constitute the true inner astrological constellations under which our karma (past actions) reside and which must be untied and released so their energy may seek soul-union above in the seventh chakra.

In this manner, Yogananda taught that the practice of Kriya Yoga is the "airplane route" to God because it accelerates our spiritual evolution by resolving karmic patterns without having to wait many lifetimes to work out each and every desire and make good each and every debt.

Kriya Yoga is not only a technique: it is a spiritual path. It therefore uses devotion, chanting, affirmation, mantra and good works, right attitude....in short all the tools of the spiritual "trade" that one sees universally employed. By adding this direct perception and control of our inner, soul anatomy, we have a meditation technique suited to our cultural inclination toward science (and away from sectarianism).

I will not conclude by saying "Kriya Yoga is the BEST technique" but it is a great gift to the world for those who feel drawn to it and inspired by its preceptors and precepts.

Blessings to you,

Nayaswami Hriman


Monday, August 25, 2014

Meditation: Is Effort & Technique Enough?

One of the great themes of spirituality is "self-effort vs. grace." This can be stated another way: "Who is the Doer?" Christians might quote St. Paul in support of "By grace alone are you saved." Yet Jesus himself said not everyone who says "Lord, Lord" will enter the kingdom of heaven but those who do the will of God.

In one sense, it is obvious that we must strive to grow spirituality by our own will! It's as true in spirituality as it is true in business. Human life would be unbearable if we did not believe innately in "truth and consequences," in cause-and-effect. Imagine if we really believed that nothing we could ever do would improve our circumstances, our health, our happiness? Life would not be worth living.

So, of course self-effort and will power is needed. It is axiomatic in the practice of yoga (and meditation---which is true yoga) that by the knowledge and use of the science of meditation one can advance spiritually. The "bible" of yoga is the Yoga Sutras of Patanjali. These have little, if anything, to do with yoga postures and everything to do with meditation and the unfoldment of human consciousness toward divine consciousness and union with God, the Infinite Power. Paramhansa Yogananda, renowned for his life story, "Autobiography of a Yogi," and bearer of the now famous technique of Kriya Yoga to the world, would claim that he could essentially transform anyone, no matter how unspiritual, if he or she would faithfully and correctly and regularly practice kriya yoga. Swami Kebalananda, an advanced disciple of Lahiri Mahasaya, claimed that “I myself consider Kriya the most effective device of salvation through self-effort ever to be evolved in man’s search for the Infinite.”

I have practiced Kriya Yoga since 1978 - 36 years: twice daily. I know how the transforming and illuminating impact of this advanced technique. Yet........

Yet........."from whence cometh the Lord!" Deep spiritual experiences come, as Jesus put it, "like a thief in the night." One cannot force from "superconsciousness" its blessings in the form of deep peace and greater states of consciousness, no matter how "hard" one meditates. One can no more achieve higher states of consciousness through will power than can one "try" to go to sleep. Swami Kriyananda describes meditation in his excellent book, "Awaken to Superconsciousness," as "the upward relaxation into superconsciousness." In meditation, we offer our energy, our will, our act of devotional self-effort into the flow of grace from "above."

Kriya Yoga is given as a form of initiation into discipleship. The opening sentence of Yogananda's autobiography says: "The characteristic features of Indian culture have long been a search for ultimate verities and the concomitant disciple-guru relationship." We cannot escape the reality that God has manifested this cosmos by the power of his illusion (known as "maya"). We are not the ultimate Doer or force behind our own life.

Thus our effort may be every ounce of will but the final result of liberation is largely the flow of grace. It is not whimsical: our effort is the trigger, but neither can it be commanded by our will, for we cannot see or know either the obstacles or the channels through which in time or in space that grace will flow. Yogananda gave this formula for our salvation: 25% our effort; 25% the guru's effort on our behalf; and 50% God's grace!

So I add my testimony to that of wiser ones when I acknowledge that the peace and inspiration of meditation flows "where the wind willeth" and not under my control. As one practices kriya yoga or any form of valid spiritual seeking, one learns, bit by bit, that the true Doer is the Divine Will and when we place our will at the feet of the Infinite Power, the little self is transformed by the Great Self of All.

In your meditation, then, offer yourself at the feet of Infinity and ask that God, in the form of a true teacher, come into human form with right teachings, right technique and as the right teacher (for you), to guide you to the Infinite shores of Self-realization.

Joy to you,

Hriman




Monday, August 18, 2014

Diversity vs. Depth

I had a conversation the other day that brought up a subject I'd like to share. The subject is not reflective so much of the conversation as it was prompted by the conversation. It goes something like this: a sincere person seeks to live a spiritual life and wonders if he or she should renounce or withdraw from his or her current environment and seek a more spiritually supportive one. Some of the issues include loyalty to friends, neighbors and present occupation, including the service one renders to others or could potentially render if one embarks upon a deeper spiritual life of service.

I remember a man in one of my raja yoga classes years ago: he was older, close to retirement, and very inspired by the path of meditation and raja yoga. At the end of the course he disclosed that he had made a decision to remain "in the world" serving people "on the street" rather than continue with his studies with Ananda and with deepening his meditation practices (presumably in the direction of learning kriya yoga, which we teach).

Though few articulate their choices in this way, many, I have come to see, struggle with a similar choice. Ok, it's fine to say that some people are not ready to make a deeper spiritual commitment in their life. So, sure, we can say there's no "right" or "wrong" choice here. But, by contrast, we can say that some actions lead us toward God and others don't or at least are less likely to. From stories of Paramhansa Yogananda as told by my teacher, Swami Kriyananda, I understand that sometimes a choice like this might impact one for many, many incarnations to come. A spark of spiritual awakening might not recur for a very long time.

It is also true to say that very, very, very few people come to a fork in the road with this as their choice. Few, in other words, have an interest in a deeper spiritual life to begin with. Few have the opportunity, as well. So it is not an unimportant question from the standpoint of karma and reincarnation, and many, many lives of "soul searching."

As the famous story of Martha and Mary illustrates, it is a false dichotomy to see the spiritual path as a choice that eschews involvement and service in the world. (Jesus chides Martha for being too busy in the kitchen, praising Mary for sitting at his feet and absorbing his spiritual vibrations. The issue is not one of service but of attitude and consciousness. Martha was all "hot and bothered" and wanted Jesus to tell Mary to come and help her. For all we know, maybe he did!)

It is the ego, in fact, or at least ignorance, that, in subtly resisting a deeper spiritual commitment, views that commitment as judging the world and giving up on one's friends, family, and ordinary activities and occupation. The important thing, spiritually, is whether one's heart, mind, and hands are drawn toward God or towards ego motivated desires. The details: how, where, when, etc., are secondary.

Getting back to the conversation I had and admitting that I'm not really sure what possibly hidden motivations triggered it, the term "diversity" was used. At first, it seemed that the "diversity" alluded to was a racial one, implying that in city life one is exposed to different races and types of people and how wonderful (and spiritual?) that is. Whether accurately or not, I extended the term, in my mind, to the diversity inherent in city life: amusements, activities, people, and so on. All over the planet, people are drawn to cities for the opportunities in employment, comforts, a better life, and, yes, amusements and worse, that a city offers. There's no doubt that such a move has freed millions from the bondage of village life with its monotony, prejudice, and ignorance.

It is also true that cities are spiritual cesspools at least as much as they are spiritual oases!  (And that assessment is rather generous, I'd say.) So, yes, one's motivation and attraction to move to and remain in a city will differ greatly. But, from years of teaching (in the city) and counseling, I have also seen where the issue is a false one.

It is, for most, a false dichotomy. The activity, the restlessness, the delusions of the world around us are what most people (asking this question) are familiar with. The outward forms of spirituality (group meditations, living in an ashram-like community, serving in a spiritual work, living, perhaps, in the country away from cities -- these being typical aspects of Ananda, at least) are unfamiliar. Standing on the precipice of a choice between the familiar and the unfamiliar, most people prefer the familiar. That one can excuse this using the spiritual rationale that one might accomplish greater good by remaining in the world is essentially just that: an excuse. Like the famous warrior-disciple Arjuna on the battlefield of Kurukshetra confronting his kith and kinsmen arrayed for battle, we question our commitment to the "battle of life" inasmuch as it appears to require the destruction of that which is most familiar to us. (A scene from the scripture, the Bhagavad Gita.)

It is axiomatic in lifestyle changes of any importance that one's new way life must be protected, like a young plant, from the foraging marauders of past habits and associations, including former friends. If it is, in fact, one's dharma to serve (spiritually) in a worldly environment then one's dharma will find you. But to have a period of time, perhaps several years, even more, in a spiritually saturated environment where new habits of devotion, daily meditation, God-reminding service, and the company of high-minded souls can take root and go deep is necessary so that whatever one's future service may be, can flower from the spiritual depths within you. (To raise a child in such an environment is a great spiritual boon; whatever "sacrifice" in diversity might be more than gained in spiritual depth and consciousness that sees "unity in diversity.")

This is a fair and good question and of course the "answer" always must be, "It depends.....on you." It is not untypical of a human life cycle that as the years go by, interest in "diversity" wanes and acceptance and preference for routine and stability wax. Most people probably become what Paramhansa Yogananda called "psychological antiques" as a result of this all too common tendency.

But there is a spiritual side to it, too. For the awakening soul, worldly diversions and diversity lose their glamor and attraction. The Bhagavad Gita puts it this way in the words of Krishna: "What is day for the worldly man, is night for the yogi and what is day for the yogi is night for the worldly person." A devotee might see the unchanging Atman or Spirit in all of the world's outward diversity and thus no longer find any profit in the exercise of this inner sight. Thus the yogi might indeed withdrawn from active involvement in the world, no longer needing it for spiritual growth.

More likely, however, is that, as Jesus put it so well, "Seek ye first the kingdom of God......and all these things will be added unto you." Wherever you are, and whatever you do, put God "first" by daily prayer and meditation; offer yourself, your actions, your thoughts and your feelings up to God every morning, throughout the day, and at the end day......give it to God. God can come to you wherever you are.

But, if your life allows you to "put God first" in a dynamic way, immersing yourself with like-minded souls, don't turn your back on this by excusing your own unfulfilled desires or restlessness saying "I can do more good by remaining in the world." To do so is more likely to jeopardize the inspiration that led you to have a choice and to ask the questions.

There is another aspect to it which is, as Paramhansa Yogananda put it, "Environment is stronger than will." One whose worldly desires are still present and magnetic will be influenced in that direction in an environment filled with disparate vibrations of consciousness. Such a one would do well to be surrounded by others of like-mind to strengthen one's aspirations toward truth such that one becomes strong spiritually.

Joy to you,

Swami Hrimananda