Monday, August 20, 2018

Reflections from Vacation: Does Dirt Have a Soul?

Paramhansa Yogananda once stated that “I remembered my incarnation as a diamond!”

What do you do with THAT? Does every grain of dirt or rock possess a soul? If our souls are “as old as God” how do we get to the human level? Did we start at some exalted level and then became dumber, rock-like, as it were?

These are, admittedly, seriously Unimportant questions. Fitting for a lazy, summer afternoon when all of the world’s problems have finally been solved while sitting on the deck enjoying the view.

Here are some things as I believe I have learned them in the context of Vedanta and the teachings of Paramhansa Yogananda:

God created all things.

God created all things by becoming them and planted within them the seed of His own intention to create. And why? It is the nature of Bliss to share.

God is beyond His own creation and remains untouched by it. God is Satchidanandam: ever-existing (immortal), ever-conscious (omniscient), and ever-new bliss (omnipresent).

God’s nature is triune: FIRST: There is the “Father” Spirit who is the source of creation and yet beyond and untouched by His creation. SECOND: There is the Mother of creation, or Holy Ghost, the initial and primordial vibration of God out of which all creation is made manifest, sustained, and withdrawn. This is the “Word” or “Comforter” in whom (by deep experiential attunement) “all things are known.” As all things in creation are vibrating, so the Aum Vibration (the Divine Mother) is the underlying reality, undifferentiated, of all things and thus described as a “virgin,” meaning untouched by the specific qualities (good, bad, indifferent) subsequently manifested by each item in creation. THIRD: There is the “only begotten son of God” which is the vibrationless reflection of the Father-Spirit which resides as the indwelling divine intelligence at the still, unmoving heart of every atom of creation. By planting His “seed” (or “His vibrationless bliss & His intention to create) in the womb of the (vibrating) Mother of creation, God ensures creation’s perpetuation.

The outflowing pulsation of the Holy Ghost (the Aum vibration) into creation steadily picks up “speed and substance” as it moves through the levels of creation. It begins to acquire a sense of its separateness, enjoys that I-ness, and begins to actively pursue perpetuating itself and the creation as a separate force, being, and entity from God. It is called maya, or the satanic force. It seeks others of like mind to further draw away from God into its own orbit of increasing darkness, no longer comprehending the light which gave it initial birth.

This outflowing force is countered by the soothing sound of the in-flowing power of Aum to draw all beings back to its Source in Bliss.

We are made in the image of God. We must, therefore, possess a triune nature as well.

There are three levels of creation: FIRST is thought (causal-intentional-idea-blissful); SECOND is energy (feeling-finer electrical and atomic forces-light-astral-subtle and prototypical life force and subtle forms), and THIRD is matter (objectified creation).

The soul appears on the casual level; the ego appears on the astral level; the human body appears on the physical level as a necessary extension of the ego’s desires and attachments.

Paramhansa Yogananda described the ego as the “soul identified with the body.” This identification is temporary. The ego is a “bundle of self-definitions” and a bundle of countless impressions (vasanas), actions (karma producing vrittis), and samskaras (tendencies). Implicit in Yogananda’s definition is that ego possesses at least a modicum of awareness of itself as distinct from other selves: hence, a key attribute of ego is self-awareness.

Animals, nations, races, etc., have a mass karma which has its roots in their identification with their species and behavior and qualities of its nature.


Does dirt have a soul? If all things ARE God in manifestation then all things exist in the three-fold creation of casual, astral and physical. Thus all objects partake in the essence of God and thus can be said to have a soul at least in the sense of possessing at its heart the blissful intelligence and intention of God (beyond creation). It is that seed of intelligence that permits each object to manifest and sustain itself AS itself, so that dirt look like dirt, and chickens behave as chickens.

But: and there’s always a butt in the crowd, where’s the ego in dirt? The ego in dirt lacks self-awareness, so for all practical purposes you can say there’s no ego there. While certainly the divine causal consciousness of dirt has manifested the outer form of dirt, self-awareness is NOT manifested, though it is, by necessity and definition, latent. To quote an ancient sloka: “God sleeps in the rocks.” Still, dirt IS dirt and retains all of dirt’s manifold and wonderful attributes (which I will not bother to name). The existence of dirt suggests a rudimentary intelligence but there is no evidence an ego.

On the fungible level of dirt, minerals, gasses and the like, the innate God consciousness at their heart may be a kind of soul-force but they exhibit no sign of separate, self-awareness beyond the rudimentary intelligence that guides such forms of matter to behave in ways appropriate to their form and function.
Soul-force at this basic level can presumably merge and divide endlessly without distinction, gain or loss. All creation is, in effect, an infinite variety of divine sparks whose uniqueness relates to the form assumed.

We love nature and most animals because, inter alia, they are relatively ego-less. The ego arises with the perception of separateness which has latent within it the implicit potential for self-awareness. Thus a worm wriggles away if pricked with a pin just as simple cells and lower life forms attempt to avoid being eaten. The latency of self-awareness can evolve as the forms themselves contain an ever greater potential to express it. Some animals (dogs, horses, etc.) are more intelligent, or, put more correctly, more self-aware than others (think, e.g., chickens).

Yogananda claimed that the “missing link” would never be found because the appearance of the human form was not a mere accident or result of a mechanical or mindless evolutionary biology prompted by the impulse to survive and procreate. Instead, the human form, he insisted, resulted from an act of divine intervention. (I posit that his statement might have been a way to affirm that behind evolution is a superconscious, or divine, intention whose purpose was and is to evolve a form capable of achieving cosmic consciousness. But, so far as I am aware, he never explained this.)

To God, who is Infinite, time has little meaning. It might take “forever” to evolve the human body to be capable of perceiving God directly through intuition (in cosmic consciousness) but “what is time to Him?”

In the great drama of life from the God’s-I point of view, the purpose of the “drama of life is the fact that it is but a drama.” The creation exists as a great riddle the solution to which is to unmask the illusion of separateness and reveal the substance of creation as Ekam Sat: God alone exists. 

As a dog becomes identified to a human and to human voices, surroundings, comforts and behavior, it is not difficult to imagine that as the dog becomes increasingly self-aware and human it will attract a human body in its next life.

Thus the ego can be seen as an emerging self-awareness that identifies increasingly with its outer form and with protecting, defending and enjoying that form. Lower life forms suffer less or perhaps not at all when killed, chopped, destroyed (by nature, other animals or by humans) because they have relatively less egoic self-awareness.

Ironically, therefore, it could be said that dirt has a “greater soul” than most people because no apparent ego! But of course, having solved all the world’s problems, we might still not get this quite right, either.

I think the obvious is obvious: dirt doesn’t really have an ego (at least so far as WE are concerned). Nor does dirt seem to have the potential to realize its essential nature as a soul. It would appear that in the ordinary course of the soul’s awakening there is a long period of many incarnations in human form wherein the ego appears, plays, and, in time, decides to play no more and, instead, chooses to seek ego transcendence (freedom in the Infinite bliss of the soul).

What a story: the greatest story ever told and it’s not a dirty story, either!

Joy to you!

Swami RelaxAnanda

Next installment might be for your summer enjoyment: “If one needs a guru to become enlightened, how did the first guru get enlightenment.” [Submissions will be judged on brevity not accuracy.]

Sunday, August 12, 2018

Illness & Depression: Karma or Chemistry?

I have observed that if I am ailing and it's serious enough to go to a doctor I find immediate relief even with the simple statement of a diagnosis: giving what I have a name! There is no doubt more than one reason for this relief (which is felt in spite of pain, discomfort or seriousness of the ailment), but what I take from this is that the name objectifies the ailment as separate from "me."

In a similar way, it's more comforting to believe that the reason I have high blood pressure, or diabetes, or colon cancer is because it "runs in the family." Somehow this relieves me of responsibility. I suppose that because each of these psychological ruses brings some relief that they, therefore, have some merit, a bit like taking Ibuprofen or another pain reliever.

But then there's the question of karma. Do I have cancer because of my family history? Or, because of my own actions? Am I depressed because my brain doesn't produce the right chemical balance, or because bad things have happened to me, or was it something I did that attracted to me unbalanced chemicals, bad things happening to me, and/or this depressed state?

The metaphysical teaching of karma and reincarnation (which most of the readers of this article will no doubt take for granted as a given, a truth, and a reality) offers a potential challenge to the "pain" relieving results of attributing my illness to external causes.

And yet there is an irony here because even in the worldview of Vedanta, the belief that this illness isn't me is ALSO taught! "Tat twam asi!" I am THAT (which is eternal, beyond suffering, beyond the body and ego). Reconciling the teaching of karma with the affirmation of my soul's perfection requires and invites us to a level of self-honest, awareness and intuition beyond that of the average person.

Returning to the earth plane of the body and ego, let us consider that the fact that taking two aspirin will cure my headache doesn't mean I didn't do something (like forget to drink water; get stressed out; have too much sugar, etc.) to trigger it. Just because my brain chemistry is off doesn't necessarily limit the cause of my depression to mere chemistry even if balancing that chemistry alleviates (some of) my depression. Just because my mother had high blood pressure doesn't mean she's the only reason my body has high blood pressure.

Even when the solution to my illness is a straightforward medical one, the simple fact that I have access to that solution is part of my karmic matrix. There are billions of people on our planet who don't have access to the medical care that many of us are blessed to have.

The solution for a broken bone is fairly straightforward but does not in any way explain why I slipped in the first place. Perhaps I was careless; perhaps it was a freak accident; maybe some child left his toy in my path.

The reason for remembering the metaphysical law of cause and effect is not to blame oneself; nor is it to necessarily or reasonably expected to uncover the past actions which may have given rise to my current health issues.

Rather, the value of taking responsibility is to remind ourselves that what we created we can uncreate. "A prod to pride" rather than passive submission is how Yogananda described the lesson of astrology ("Outwitting the Stars," a chapter in Autobiography of a Yogi)

This "prod to pride" to undo what we have done does not mean that we can defy death or always defeat cancer or depression. We are a soul who happens to have a body. This reality is a two-edged sword. When appropriate, we either dismiss the body and its troubles to affirm our soul, or, other times we assert the power of the soul (divine) force over even life and death! In both cases, our body troubles are meant to strengthen our consciousness of the soul as our true Self. The body, by contrast, is short-lived. "There's no getting out alive!" But the soul is eternal.

The test of illness is not just the medical one in front of us, but may, in fact, be a test of courage; faith; energy; joy; trust; or, even, acceptance! Sometimes, one conquers a disease by accepting it with equanimity and faith. Other times, we do so by putting up a good fight, even if our body loses the fight to death itself! And sometimes BOTH are true: we calmly deal with our body's ills using medicine, on the one hand, and God-communion on the other hand, but both with equanimity and faith.

I happened to stumble on an article about a book by Johann Hari: "Lost Connections: Uncovering the Real Causes of Depression -- and the Unexpected Solutions." The author traces the root cause of depression to attitudes and actions that lead to a lack of connection with other people. Of the nine contributing factors to depression that he uncovers, only two have to do with brain chemistry.

https://upliftconnect.com/the-root-cause-of-depression-and-how-to-heal-it/?utm_source=UPLIFT

If I were to boil down the gist of this author's analysis in metaphysical terms I would conclude that ego transcendence is, ultimately, the solution! This doesn't deny either the value of medicine nor the many intervening steps at reconnection suggested by the author. But separation (ego from the soul) is the elemental dis-ease of the soul. Overcoming our existential malaise requires energy. Expanding our consciousness beyond the little ego to include others is the ultimate cure for all dis-ease.

It takes willpower, energy, commitment, and intelligence to cope with the downward pulling tendencies of illness. Paramhansa Yogananda is often quoted saying, "The greater the will, the greater the flow of energy."

On the other hand, the simple acceptance that my past action (pre-natal, past lives, or postnatal current life) is the root cause doesn't mean we can know what action(s) were the cause; nor, more importantly, does dwelling on the fact of our being the cause necessarily help deal with my present situation. Why beat ourselves up (even more)?

Yogananda's guru, Swami Sri Yukteswar, put it this way: “Forget the past. The vanished lives of all men are dark with many shames. Human conduct is ever unreliable until anchored in the Divine. Everything in future will improve if you are making a spiritual effort now.” ("Autobiography of a Yogi," by Paramhansa Yogananda, the first edition)

The point of this article is that to overcome our problems we must exercise our own, God-given willpower, at least as the first step. Calling on the Divine Power and attuning ourselves and our prayer with the Divine Will is the second step. 

What does it mean to seek divine power and the divine will? In part, this refers to the intuitive understanding that God alone is the First Cause, the essential Doer and the underlying Reality of all things. In this remembrance, God is, at first, separate from us. But in the deeper our realization of this truth, God becomes not just the Doer but also the instrument. Our prayer becomes not so much a desire for health but a prayer to be "in tune" and that "Thy will be done." 

If the solution to any problem is as simple as taking medicine, or having a surgery, or reach out for help, well fine, of course! Sometimes the karmic test involved with our illness is the obvious one: to draw upon the intelligence and willingness; forsake the temptation of denial; deal responsibly with the present reality; and, then take action to rise above that reality. 

Another aspect of dealing with illness comes as we advance spiritually: "What comes of itself, let it come" Yogananda also counselled. While few people, even devotees, are ready for this stage, it is a true state of being wherein we don't even consider our karma to be ours: instead, what comes is the blessing of God's grace, the Divine Alchemist, refining the crude ore of our consciousness in the crucible of divine love. 

One must, however, be sure not to hide behind this attitude to disguise fear, paralysis, or passivity. This state comes only with heroic self-giving to God in all matters of daily life. Swami Kriyananda, Ananda's founder, never prayed for healing for himself when illness struck or death threatened. His life provided countless opportunities to test his resolution. (He admitted that he did not expect others to be ready to live this way but simply stated that it was, for him, necessary and right.)

In the Old Testament, the Book of Job, the righteous man Job is tested by Satan to see if Job will remain faithful "to the Lord" if his health, wealth, wife, and reputation are taken away. (He does.) But Job's "friends" taunt him insisting that Job must have done something to deserve his troubles. Job insists he has not! This complex, hard, and subtle tale invites us to see all our tests as tests of our faith in God's goodness and wisdom, and our love for God. It took tremendous willpower and faith for Job to overcome the test he was given.

A devotee, then, sees illness not even as a test but ultimately as God's grace drawing us closer to Him. This does in NO way imply passivity. Swami Kriyananda described all tests as invitations to raise our energy. A saint may already be living in, for, with and AS God but the rest of us will have to go through some kind of step by step process.

I suppose there's no harm in dealing with illness only on medical terms: at least one is dealing with it on its own apparent level. But our emotional reaction to illness is the subtler and more important point. We have two opposing responses: on the one hand, objectifying illness as not ours can be a subterfuge for denial while, on the other hand, dwelling on one's "fault" can paralyze the willpower. So, the right response, well, depends on whether your intention and attitude lead you towards wisdom or ignorance. 

Yogananda described depression as the result of past sense indulgence (prenatal or postnatal). That may seem simplistic but as the article cited above suggests, some cases of depression, perhaps many cases, involve a loss of connection with the world and people in our lives triggered or worsened by self-absorption and self-involvement. Unlike a traumatic accident like an automobile crash wherein the hospital treats your body without regard to your involvement (especially if unconscious), depression, like other addictions, requires the willpower and motivation on the part of the one who is ill. One has to WANT to reconnect with life again.

As we all know, depression sometimes results in suicide. Yogananda commented that a baby who dies at childbirth or in early childhood (and perhaps even later as a young adult) may have been a soul reborn who previously committed suicide. The premature death in a later life, he said, is intended by the law of karma to reawaken the soul's desire for and appreciation of life again. 

Medical science, has, I am told, corroborated the anecdotal evidence that a patient's will to live can be a crucial factor in regaining health. In any case, however, attitude, even in the face of death, is the soul's challenge, blessing and opportunity. 

May the the Divine Light shine ever within you,

Swami Hrimananda



Thursday, August 2, 2018

Why Spirituality Needs Religion

In the world of meditation and yoga, we find many, no doubt millions of practitioners, whose attitude toward religion ranges from "anti" to neutral to "spiritual but not religious."

Like the "God" word, "religion" is a hot-button loaded with baggage. In the world I live in, the term "spirituality" generally substitutes for the term "religion." 

As a writer and one sensitive and appreciative of the poetry and power of words, I feel that words ARE important. My thesis for this article is that there is more at stake than just rejecting religion with all of its baggage. There's no point in even describing why so many reject religion. We can assume we (who are reading this) already HAVE rejected it in its orthodox forms. 

I have long suspected that the unfortunate consequence and too often unconscious reason New Agers have thrown the baby of "God" out with the bathwater of religion is that it gives so many an excuse to turn their back on God and embrace their own ego-centric lives. 

For one thing, we live in an age of ego-affirmation. I've written other articles on this aspect of emerging consciousness. The rigid caste systems of the past centuries defined us by our birth, parentage, gender, skills, language, and social status.

The American experience symbolizes the emergence of the recognition of the value of the individual. This is a good thing, for sure. At long last eclipsed in this renaissance of individuality is the old forms of "tribe" wherein individuality was subsumed to the identity of the tribe. 

But in the world where all things must balance, there has to be a counterbalance to the potential of rampaging egoism to shoot and bomb the human race out of existence. Thus we see in the movements and consciousness surrounding ecology, climate change, sustainable energy, wildlife conservation, concern for the preservation of all species, peace and nonviolence movements, yoga and meditation, and humanitarian efforts: a heightened sense of responsibility; yes, a sense of belonging. Some even use the term "tribe" (though for me it conjures up images of beating drums and stomping feet). But in this case even the tribes are conscious and voluntary associations whose motive power lies with individual initiative and commitment.

On the issue, then, of "spirituality" vs "religion" we can discover a need for balance. The former represents the importance of individual consciousness while the latter refers to our need to share with and/or receive from others.

Just as gender-neutral champions keep searching for words in our language that are neutral (like "staffing the booth" rather than "manning the booth"), so too spiritually minded people use the term "spiritual" instead of "religious." But something is lost in translation. It's not "either-or" but "both-and."

On an egoic level, one can can consider oneself "spiritual" AND also "share or be involved with others." But the deeper spirituality attested to since ancient times by the custodians of religion (the saints, masters, rishis and avatars) is that spiritual consciousness is ego transcendent. 

Otherwise, if it is only the ego sharing spiritual practices or values it amounts to living the Golden Rule. "Do unto others as you would have them unto you" is beautiful but it is little more than "scratch my back and I'll scratch yours." It is reasonable but inadequate to lift consciousness beyond the ego. 

The Golden Rule, being sufficiently demonstrable through logic alone, amounts to a contractual quid pro quo arrangement that fits rather too snugly the merchant-consciousness of our times and culture. The reason it is insufficient to save humanity from selfishness, greed and violence is that the Golden Rule breaks down when under attack by personal desire, addiction, stress and fear. Reason will never be enough except in times of peace and prosperity to re-direct "fight or flight" impulses into constructive channels.

What is needed, because our deeper nature craves it (not because it is imposed upon us), is contact with and communion with our higher, soul nature--which is divine; which is God in human form. 

Thus it is that a world teacher, Paramhansa Yogananda, came to the West to teach meditation and the ancient (and universal) truths of Vedanta ("All is One; All is God"). So, too, the teachings of New Thought and many other wave-forms of consciousness.

What too many forward-thinking people have rejected in the name of their personal freedoms is nothing less than God. This is as true for those who might associate themselves with New Thought as it is for the Self-Help crowd. Thus what might be termed "liberalism" is all too often agnostic, atheistical or simply self-involved. 

Humanistic ideals, absent attunement to the higher reality of Spirit, can sometimes be used as a psychological shield to keep God out of the picture. Humanitarian ideals and activities can become a kind of false god.

Jesus Christ clearly taught compassion and the importance of helping those in need; yet, he also said, "The poor ye have always, but Me you do not have always." Apart from what the "me" refers to, he is saying, to use his own words but more clearly for my purposes: "Seek ye FIRST the kingdom of God......and all these things shall be added unto you." 

No quantity of enlightened living, hiking, kayaking, adventure travel, protesting, consensus building, or feeding the poor and housing the homeless will satisfy the heart’s need for the unconditional love and joy of God in our own soul. In the immortal words of St. Augustine: “Our hearts are restless until they find their rest in Thee.” 

True lovers of God are few: Krishna admits as much in the Bhagavad Gita: "Out of a thousand, one seeks me." Nonetheless as the story of Sodom and Gomorrah attest, even one true devotee can influence the consciousness and karma of a large group of people. Paramhansa Yogananda asserts that the hallowed resiliency of India (the world's oldest and continuous culture and religion) is based on her unbroken line of saints and rishis.

"Saints," Yogananda averred, "are the true custodians of religion." But saints do not live in a vacuum. Like a rare flower, they "grow" in the garden of receptive hearts. A culture or a group of people whose united prayer is to know God magnetizes the appearance of saintly souls in their midst. Spirituality needs religion like plants need soil. The tragedy of religion in modern times is that religion is has lost touch with its true purpose: to bring God to earth so we can ascend to "heaven!" ("Heaven" meaning to resurrect our own soul's divinity in our consciousness.)

Quoting the words from the weekly Festival of Light ceremony conducted at Ananda centers throughout the world:


A prayer of love went up from earth, and You responded.
A ray of Your light flashed out from the heart of Infinity,
Burst downward through night skies of consciousness,
And was born on earth for the redemption of mankind
In human form.
Many times has that light descended,
Drawn to earth by the call of aspiring love.
Your “chosen people” have always been those of every race and nation 
Who, with deep love, chose Thee.


The forms and customs of religion will vary from time to time, and place to place, but its essential message remains the same: to awaken us to the divine presence within and in all creation. 

Yogananda put it this way: "Church is the hive; God is the honey!" Only a soul already firmly on the path to God-realization can turn away from others in the search for God alone. There are very few such souls at this time in history.

For it is also an undeniable truth, that ultimately, the soul sheds the ego not in church but within: essentially, alone. This is the paradox of life that Jesus taught that God is not found outside ourselves, crying "Lo here, lo there, for the kingdom of heaven is within you!" 

So divinity is found within, in the silence of meditation; yet, how do we get there: through teachings and teachers. And where do such come from? From religion and all that surrounds it.

When Paramhansa Yogananda complained that organized religion is a nest of troubles, his guru chided him, asking where would he be were it not for other true gurus dedicating their lives to living and sharing the divine teachings. Yogananda then silently vowed to dedicate his life to helping others as he himself had been helped. 


Religion has failed to uplift humanity because it has fallen into idolatry: mistaking the form for the Spirit behind the form. Just as others worship money or pleasure or position, religionists have “worshipped” their own faith to the exclusion of other faiths. The solution is not to abandon religion but to restore it to its true calling. No other human activity raises consciousness and brings inner peace with the same life-changing effectiveness. 

We no more abandon our personal integrity and uniqueness by our love of others than religion need exist at the expense of spirituality. Quite the contrary, just as our own uniqueness is nurtured by a loving family, friends, and community, so religion and spirituality are two sides of a sacred coin or contract between our soul and God; our soul and all creation; our soul and all souls. 

"Environment is stronger than will" as Yogananda put it. The company you keep will have more influence on your life than your beliefs, for your "beliefs will not save you" from negative influences and your karma.

Truth is one and eternal. Realize oneness with it in your deathless Self, within.

Swami Hrimananda