Monday, April 24, 2023

What is BLISS? What might be its relationship to DEATH?

Ananda members, communities and centers celebrated the ten-year anniversary of the passing of Ananda's founder, Swami Kriyananda (a direct disciple of Paramhansa Yogananda). Each of the many celebrations included comments on the remarkable and tangible intensity of bliss manifested by "Swamiji" especially in the last many years of his life. (Paramhansa Yogananda responded to Swami's question about whether he, Swami Kriyananda, would find God in this life that "yes" he WOULD find God but that death would be the last sacrifice).

 But what is the BLISS that we so often reference and sometimes risk doing so blithely?

Consider the nature of God as Infinite Consciousness? Surely that which is INFINITE must include everything that would be needed or desired; it must be whole and complete in its Self. Being INFINITE it must surely be INFINITELY happy and content!

Only when BLISS takes on the appearance of form does it separate its Self and, being INFINITE, it has the ability to produce INFINITE variety. In taking on form, BLISS, being akin to white light, must needs take on the color and attributes of that form. The emotional state of sadness has the attribute of, well, sadness. Whatever BLISS it came from is obscured by this form. Rocks, also, don't seem especially BLISSFUL. And so on. The creation masks the experience of BLISS by its very "nature." (I suppose one might say that a painting masks the nature of the artist even as it might, to those with "eyes to see," reveal something about its creator.)

This is why all spiritual practices attempt to lead us away from our form--including our moods, desires, fears and little-self preoccupations--towards the ORIGIN or CENTER of our BEING where alone we can sip the nectar of BLISS. Every night in sleep we find hints of this BLISS because the body and personality slip away into a state devoid of these attributes. But while sleep may refresh, it cannot transform because it is a less than conscious state while BLISS is a super-conscious state.

Meditation is the most efficient and effective technique of stripping away the "natural turbulence" of the mind in order to peer behind the veil of form to experience the pure but also natural BLISS which is our true nature. As it says in the Old Testament of the Bible, "Be still and know that I AM GOD."

What occurred to me, however, is that there might be a relationship to the well established idea that one dies in order to go to heaven. Yogananda in promising to Swamiji that he would see God but that death would be his last sacrifice, added a tiny bit of substance to this well established view. If this has any element of truth, then why? I think it is obvious and simple: in shedding the mortal coil, our consciousness expands, even if not to Infinity, at least more broadly. Stripped of so much of the burden of ego and body preoccupations, many (not all) people enjoy a certain degree of joy and bliss in the after-death states.

Yogananda also told Swamiji that Swamiji's life would be one of intense activity......and.......meditation. Swamiji evidently did NOT have the karma, or better yet, the spiritual dharma, of being a monk in a Himalayan cave. Neither do most sincere spiritual seekers, these days, I might add. That "intense activity" may be, in Swamiji's case, deeply focused and deeply in tune with his guru, but for all that is was nonetheless ACTIVITY that, by definition, obscures the indwelling BLISS. Thus, having completed his dharma in service to the guru, Swamiji achieved MOKSHA: eternal bliss and soul freedom.

May BLISS be your guide,

Swami Hrimananda

Sunday, April 9, 2023

Easter: Our Soul's Victorious Destiny is Assured

 


Mark 14:36

Abba, Father, all things are possible unto Thee: O my Father, if it be possible, if thou be willing, remove this cup from me; nevertheless not my will, but thine, be done

In this passage we discover the key to resurrecting our soul: the courage to do the will of God; the wisdom to do what is right. All action is karma (karma means, simply, "action"): but that action which reveals the soul’s power is "yoga" (fulfillment). Thus, wisdom guided action is "karma yoga" (achieving soul-freedom through right action and grace). Everything else is just more karma!

The resurrection of Jesus Christ affirms the power of higher consciousness over lower consciousness; of Spirit over matter; love over hatred. Jesus’ embrace of his dharma—the will of the Father—produced the victory of the resurrection. It is the necessary consequence of Jesus’ embrace of his Destiny—his acceptance of the will of God.

Jesus didn’t hide from the temptation to want to duck the bullet of his crucifixion; he admitted he would have preferred to give it a miss; but he submitted the decision to the One whose love alone counts.

We all have that choice; indeed, sometimes we make the choice to align with what is right. Often that choice is not convenient to our liking. Even to ask inwardly “what is right?” rather than to act impulsively on our desires or fears is a victory. How few do even this much.

In the "feel good" world of new age thinking, it is not uncommon to hear the mantra "If it's meant to be it will happen." Or, "everything's lining up for me" (to do what I want to do). Paramhansa Yogananda, author of the classic life story, "Autobiography of a Yogi," wrote a poem dedicated to his guru-preceptor (Swami Sri Yukteswar). In that poem is this sentence: “if all the gods protect me by the parapets of their blessings, but yet I receive not thy benedictions, I am an orphan, left to pine spiritually in thy displeasure.”

Applying that sentence to our own life's desires it suggests that we sometimes think that just because all the planets of fate and circumstance support our desire and because fulfilling it “feels right,” this must surely mean that it is God’s will. But karma is NOT necessarily dharma! When our ego calls the shots, emotion is its sidekick; but when Krishna, our soul, drives the chariot of our life, the white horses of dharma bring us to victory. There is a motto from India that says "Jato dharma, tato jaya" (Where there is dharma, there is victory!)

The truth of the facts of Jesus' crucifixion and resurrection are less important to us than the example his heroic choice offers to us. It's generally not the big decisions that move us upward or downward, spiritually. It's the day-to-day, seemingly inconsequential choices, that determine the direction of our path to soul freedom.

The allegory of Adam and Eve exists to shed light on what is the most important choice, and indeed, perhaps the only real choice we are given. We can seek to do what is right and in alignment with God's will (our dharma), or we can decide to do it "our way." All other day-to-day decisions like the Easter bonnet or the designer shirt you are wearing are the consequence of external influences and the complex matrix of past choices made under such influences including that of the demands of ego and body. 

Christianity has focused its devotion and narrative upon the crucifixion rather than the resurrection. That focus is natural to the ego which is more concerned with what it is asked to give up rather than the more important reasons for doing so. The truth-aspiring ego must step-by-step accept God's presence and guidance. In doing so it prepares itself for the final act of self-offering that God will ask of it: its own crucifixion. Like the great and noble Prince and warrior Bhishma in the Indian epic of the Mahabharata, only the ego can consent to die and to surrender to the redeeming power of grace. God does not impose salvation upon us.

The lesson of the resurrection is erroneously seen by some to be a promise of regaining one's human body after death. No! The lesson is the victory of Spirit (and the soul, made in the image of God) over all matter, even death.

As we say each week in the Ananda Festival of Light ceremony: “and whereas in the past suffering was the coin of man’s redemption, for us now the payment has been exchanged for calm acceptance and joy. Thus may we understand that pain is the fruit of self-love, whereas joy is the fruit of love for God.” As the medieval saint—St Francis de Sales said: “A sad saint is a sad saint indeed!” This represents a new understanding of how and why to seek God because suffering no longer inspires truth-seeking souls. The joy of seeking God, however, DOES!

The resurrection proclaims to us the inevitability of our soul’s freedom in God. Our choice is whether to accelerate the timing of that victory or to delay it. That is all. There is no time in eternity and we are as old as God. God will wait forever if need be but eventually our soul’s memory of bliss and freedom in God will awaken to the “anguishing monotony of endless rounds of birth, life and death” and will, like the prodigal son of Jesus’ parable, begin the journey back to its home in God.

Happy Easter, friends!

Swami Hrimananda

 

Friday, March 17, 2023

Who Was St. Patrick? Did he really drink green beer?

 Any account of such a person can be disputed or viewed differently, but I choose this account which I extracted from https://www.history.com/topics/st-patricks-day/who-was-saint-patrick 

St. Patrick Wasn't Irish


St. Patrick was born in Britain—not Ireland—to wealthy parents near the end of the fourth century. He is believed to have died on March 17, around 460 A.D.

Although his father was a Christian deacon, it has been suggested that he probably took on the role because of tax incentives and there is no evidence that Patrick came from a particularly religious family. 

At the age of 16, Patrick was taken prisoner by a group of Irish raiders who were attacking his family’s estate. They transported him to Ireland where he spent six years in captivity. (There is some dispute over where this captivity took place. Although many believe he was taken to live in Mount Slemish in County Antrim, it is more likely that he was held in County Mayo near Killala.) During this time, he worked as a shepherd, outdoors and away from people. Lonely and afraid, he turned to his religion for solace, becoming a devout Christian. (It is also believed that Patrick first began to dream of converting the Irish people to Christianity during his captivity.)

Early in the 5th century, an Irish ship beat against the waves along the western coast of Great Britain. On the far edge of the crumbling Roman Empire, a band of Irish marauders crept into a secluded cove and raided the village of Bannavem Taburniae.

Among the plunder captured by the band of warriors dispatched by Ireland’s King Niall of the Nine Hostages was a 16-year-old boy named Succat. Although brought to Ireland against his will, the teenager would go on to become Ireland’s patron saint. St. Patrick may have been a foreigner who arrived in Ireland in the hold of a pagan king’s slave ship, but he would become synonymous with the island itself.

Established facts about Patrick’s youth are few, and much of what is known comes from the saint himself in his short autobiography, the Confessio. According to the traditional narrative, Patrick was born into a well-to-do family around 386 A.D. and grew up along Great Britain’s western coast, likely in Wales, which was part of the Roman Empire at the time. His father was a Christian deacon and a minor Roman official, his grandfather a priest.

The raid that tore him away from his family was not all that unusual in the early 5th century, says Philip Freeman, author of St. Patrick of Ireland: A Biography. “We know from a few other late Roman sources that the Irish had been raiding western Britain regularly for at least a century before Patrick was captured in the early 400s, just as the Saxons had been raiding in the east of Britain,” he says.


 One of the most horrifying features of the period is the wholesale enslavement of freemen and -women,” writes Thomas Cahill in How the Irish Saved Civilization. “In the slavery business, no tribe was fiercer or more feared than the Irish.” As Roman power waned, forays by Irish raiders grew more common. On a regular basis, they plundered animals and clothes and snatched children from their sleep in the middle of the night. They abducted young men to herd sheep and cows and young women to serve them.

Ripped from his home, Patrick herded sheep for a local chieftain on the slopes of Mount Slemish in County Antrim in the north of Ireland. Deprived of food and clothes, Patrick lived in virtual isolation. His only companions were his flock and his newfound faith. Amid the desolation, Patrick’s Christianity blossomed. He prayed as many as 100 times during the day—and matched that total at night.

Patrick wrote in the Confessio that six years into his captivity, an angel appeared in a dream and told him, “You have fasted well. Very soon you will return to your native country.” The angel told him of a ship leaving Ireland, and the young man walked across 200 miles of peat bogs and forests before arriving at a port, possibly Wexford, where he found a cargo ship bound for the European continent.

After the captain refused him passage, Patrick began to pray. Before he could finish, though, a sailor from the ship came shouting, “Come quickly – those men are calling you!” After learning that the captain changed his mind, Patrick sailed away from Ireland, believing that God’s protection must have been responsible for his unlikely escape. 

St. Patrick biographer Freeman says that although the escape was unusual, it likely occurred. “It would have been a harrowing and difficult journey, but we have stories of escaped slaves from elsewhere in the Roman world.”

In St. Patrick's telling in the Confessio, he almost died after his escape from slavery. After landing on the continent, the ship’s crew found itself wandering for weeks in a wilderness devoid of food and began to chastise Patrick for his piety. “What about this, Christian? You tell us that your God is great and all-powerful—why can’t you pray for us, since we’re in a bad state with hunger?” the starving sailors asked him. 

“Turn in faith with all your hearts to the Lord my God, because nothing is impossible for him,” replied the young man who led them in a prayer that appeared to be immediately answered when a stampede of pigs crossed their path. Patrick had his first converts.

Patrick eventually returned to his family in Great Britain. His parents begged him to never leave them again, but the religious visions returned and presented Patrick with a different plan. He heard the voice of the Irish call out, “We beg you, holy boy, to come and walk again among us.” After a period of religious training, he was ordained a deacon around 418 A.D. and in 432 A.D. consecrated as a bishop and given the name Patricius.

Although many formerly enslaved people would have dreaded a return to their place of captivity, Patrick asked for an assignment as a missionary to Ireland. When he returned to the pagan island, he tended to a different type of flock. Patrick’s knowledge of Ireland’s language and customs facilitated his work in converting and baptizing Druid priests, chieftains and aristocrats by the thousands before his death on March 17 in 461 A.D.