What is the Self of Self-Realization?

 

(I recently conducted a four-week course called "What is the Self of Self-realization." This article is a summary of the key points of that course.)

What does Paramhansa Yogananda, author of the now spiritual classic, Autobiography of a Yogi, say about this?

·        In his famous poem, “Samadhi,” he describes a vision of the universe as residing at the heart-center. Yogananda writes: “I cognized the center of the empyrean as a point of intuitive perception in my heart. Irradiating splendor issued from my nucleus to every part of the universal structure. Blissful amrita, the nectar of immortality, pulsed through me with a quicksilver like fluidity. The creative voice of God I heard resounding as Aum, the vibration of the Cosmic Motor.” Later he adds: “Spiritual sight, x-raylike, penetrates into all matter; the divine eye is center everywhere, circumference nowhere.”

·        In the same chapter of his autobiography, he describes his experience in prose rather than poetry, and it is similar: the experience takes him beyond the mortal frame and able to “see” through all things surrounding him and then beyond into final Bliss.

 In translating the word for the ultimate reality of Brahman, SATCHIDANANDAM, Yogananda added the phrase “ever-new” to “Ananda” or bliss. Thus, God (Brahman) is “ever-existing, ever-conscious, ever-new bliss.” Immortal, omnipresent, omniscient, immanent in all creation and of the nature of Bliss, this is the ultimate state of Being.

·        Swami Kriyananda, founder of Ananda worldwide and a direct disciple commissioned by Yogananda, describes unconditional love as “bliss in motion.”

·        Yogananda describes the process of ascension as experiencing the primordial “Word,” Aum, first in the body, then beyond the body, and then in all space; then entering Christ consciousness, the reflected bliss state, in the body and then in all creation; then, finally, beyond this into Cosmic Consciousness, Infinite Bliss and beyond all creation.

We humans are prone to see a goal as “out there.” God, the Father, then is seen “out there” in heaven (above). Heaven, itself, is “out there.” Death conveys us to that “place.”

Yogananda’s translation of Satchidanandam incorporates references to both stillness and perpetual change and motion. Yogananda was a bhakti who worshipped God in the form of Goddess Kali. He saw God in the form of his guru, and the other gurus of his lineage as well. His poetry celebrates the divinity hiding within nature and within all beings. Yet he also taught that the goal of our soul is to unite with our Creator, Satchidanandam.

Advaita Vedanta, classical nonduality, speaks of that state, Brahman, as the essence of all created things and yet is untouched by or unchanged by all created things; as if existing both within and apart from all change. This is the "both-and formula" but Advaita Vedanta expresses a clear and even severe preference for Brahman Untouched and Beyond all name, form, and change.

Again, we are led to an impression of Brahman as somehow apart, notwithstanding protestations to the contrary. One who “knows” Brahman is one who has experienced the transcendent reality of Brahman. This transcendent state is, relative to ordinary consciousness, “out there.” It is beyond ordinary consciousness even if it resides within or at the heart of all things and consciousness. It is difficult, logically at least, to wish-away the innate duality of this non-dual definition.

While the attribute of the eternal and changeless Brahman (or God) satisfies our need for a First Cause which is without beginning or end (and beyond change), it tends to imply to us that it is somewhere else; that it is something else; that it is NOT name and form. This is merely a logical deduction. Logically how can that which is ceaseless change be that which is not ceaseless change. There’s no escaping this: logically.

When Yogananda added the “ever-new” he opened a doorway to a modified view. How can bliss be “ever-new” unless it is ever changing, ever-freshly experienced? It might not change its nature as Bliss but being ever-new suggests something has been re-experienced and refreshed.

It is taught that the universe is brought into and out of manifestation over vast epochs of time. Could this “rhythmic reversion” be an eternal flux, an integral part of Satchidanandam? Can Satchidanandam be ever-new, both-and, encompassing change and changelessness simultaneously?

It’s not that we should suddenly worship change, worship the creation AS Brahman. It is always God AS immanent within change, not the change itself. God the “Father” is that aspect untouched and the origin of creation; God the “son” is that part of God the Father reflected at the still point of vibratory creation; God as “mother” or “Holy Ghost” is the very vibratory foundation of all created things. It is the “Word,” the primordial vibratory movement that produces the sound called the cosmic Amen or Aum that makes possible the illusion or the appearance of all things being separate. All created things are vibrating with energy. Energy is the mother of creation and, as such, is in ceaseless flux.

Therefore, nothing exists outside of God; outside of Consciousness, even if the spectrum of degrees of consciousness and self-awareness vary greatly.

Yogananda says that when we achieve moksha and our soul is freed from all delusion and karma we enter Satchidanandam and no longer are forced to reincarnate to learn new lessons. He also re-affirmed the teaching that for one to become free one must (help) free other souls (he said, at least six other souls). He added that one of those souls whom one has helped can, by the power of their devotion, call our form (in vision or in physical form) back out of Infinity into view. This can even take place if we have reincarnated into a different name and form. Our soul's essence, you see, is eternal and changeless. God, as our soul, will appear to the sincere devotee in whatever form and by whatever name is dear to the devotee.

He goes on to say that in God (Satchidanandam) nothing is ever lost. How can Infinity be anything less than everything past, present and future? All our past lives of misidentification exist in God but “we”, our divine essence as the Atman, are no longer identified with such experiences. The “we” must be that part of God which achieves Self-realization.

Perhaps Yogananda is saying that we, a drop in the sea, can still be extruded from the sea by the magnetic pull of other drops who remain yet self-enclosed.

Patanjali describes the state of yoga as the cessation of mental reactions (thoughts, memories, imagination and reactions etc.). Not unlike Buddhist language, this is a negative description: what yoga (enlightenment) is NOT. By contrast, Yogananda’s poem (Samadhi) and the description he gives of his own actual experience is positive. (By negative/positive I don’t mean good/bad. Rather the former says what it is not and the latter describes what it is like.)

Then there is the well-known Zen expression: “Before enlightenment, chop wood, carry water. After enlightenment, chop wood, carry water.”

So, which is it? Negative or positive? The former sounds rather prosaic, or at least extremely stoical while the latter seems like a hallucinogenic LSD trip. Since Infinity encompasses a rather broad spectrum of possibilities (tongue-in-cheek), I can only conclude that it is BOTH-AND.

What seems clear is that it is not the content of enlightenment but the consciousness of enlightenment: the absence of ego involvement combined with the fullness of awareness. Whether that awareness is simply “in the moment and here and now” or coursing through the galaxies or immersed in cosmic bliss is a “mere” matter of content. Since awareness is always “of the self or Self” there is always “someone there” but the difference between the “someone” and the “something” (the experience) is irrelevant. As the Samadhi poem puts it: “Knowing, knower, known as One!”

Thus, Yogananda’s experience in cosmic consciousness can vary from seeing through a stone wall to observe a cow, to observing “sextillion worlds passed by in diaphanous lustre” or to an experience of an “oceanic joy upon calm endless shores of my soul.”

Enlightenment literature also refers to an experience of a darkless dark or a lightless light when every “thing” has vanished and only a void remains. Yet self-awareness persists. The implication is that this experience is not permanent or final. How could ultimate consciousness be a “nothing?” At minimum, it is self-aware, and such a state is a positive one. The only negative aspect is that there are no objects—whether subjective or objective—perceived by this Self. The Self isn't an object; it is an experience.

In any case, doesn't the so-called “survival instinct” form the foundation of consciousness? It would seem to be so in the famous definition of God as Satchidananda: ever-existing, ever-conscious, ever-new Bliss. How could such a state be a negative one? How could such a state aspire to nothingness?

“When this “I” shall die, then shall I know, who am I!” declared Paramhansa Yogananda. The death of ego is the birth of the soul. And, of course, technically, nothing dies. Instead, the ego expands beyond its self-imposed prison of body and mind. But the discipline needed to curb the ego’s impulses suggests a kind of annihilation and, as such, is emphasized in religion and by great saints, especially during the dark age of the Kali Yuga. (700 BCE – 1700 CE)

The medieval emphasis on ego-annihilation is now, in Dwapara Yuga (1700 – 3100 CE) being transmuted into ego transcendence by means of Self-expansion. The consciousness of these times is expansive, not contractive. We are eagerly exploring the atom, space, and all facets of nature and consciousness.

Who now sees joy and fulfillment in suffering? We all suffer by the nature of duality; so, equanimity and faith are of course perennially important. But in these times, we seek fulfillment. Most people seek fulfillment of their material desires, but devotees seek divine grace knowing that God’s nature (and our own) is joy. We seek “true joy” as St. Francis put it, or at least calm acceptance when suffering must needs come. Medieval spirituality mistook the suffering for the joy of the soul, as if suffering were the point.

This error in perception was born of the Kali Yuga consciousness and was the natural result of the intense suffering by crucifixion of Jesus. Yet, the same attitude existed in the East during the medieval period. Why? Because during such times (Kali Yuga), suffering was the dominant experience of life. But now humanity has an expectation of a better life even when for so many people today it hasn't arrived yet for them. That expectation did not and could not exist during the past two thousand years or so. Now, when we turn to God, we perceive the goal in terms of fulfillment rather than denial.

I come at last to my denouement: that enlightenment is not limited to any form but is a state of consciousness; it exists free from unfulfilled desires or fears; free from the limits of personality, habits, or self-definitions of any kind. Free from any definition or form. Truth simply IS. This does not intend to imply that anything less than union with the Infinite qualifies as enlightenment; it is, instead, only to say that no fixed state or experience can define the very nature of reality and truth.

A suggested meditation practice: At any time during your day, “stop, look, and listen” as the old-time railroad crossing signs commanded. Stop what you are doing; look straight ahead, take a slow but "happy" breath; gaze outward embracing whatever enters your field of vision; silently open the door of your heart; let all inner self-talk, thoughts and emotions subside as the Christ within you commands the stormy sea of the mind and body to be calm. Rest in this poise. Repeat as often as you are inspired to do so. Teach the mind and heart to be still, leaving behind body and ego activity. Expand your field of Self to include all that surrounds you.

Aum, peace, amen.

Nayaswami Hriman

Silence: The Beginning and the End

 Silence: The Beginning and the End 

I was reflecting that the day ends in the silence of sleep; life ends in the silence of death. This is not morbid; this is simply an acknowledgement that like night and day, life oscillates between activity and rest, sound and silence. 

The recognition that life is a constant rotation between opposites is natural to the Eastern mind whose roots are buried deep into the distant past; but in the West, like teenagers, we look towards the ever-progressively unfolding future.  

I sometimes ask myself: "Where did I come from? Where will I go after death?" I have my beliefs, of course, but only rare souls can answer these questions from actual knowledge. 

Sunday Service at Ananda includes the “Festival of Light” ceremony. One of the songs in that ceremony is called the “Thunder of Aum” and the opening line is “Out of the silence came the song of creation; out of the darkness came the light.” This is an ancient voice; a dim memory for most of us. 

We begin each day from a point of rest, and we end the day returning to rest. Ralph Waldo Emerson stated in the essay, “The Over-Soul,” that “men descend to meet.” This reflects the intuitive recognition that inwardly we are a greater Soul than is evident by our words and actions. (Ever "listen" to your own voice; your words? Too often they seem so small compared to the real "you.") 

In the teachings of the Orient there is a greater recognition that there exists a Self, an awareness, that can stand apart and observe the activities of the ego-mind and body. Called by various names such as Atman, which is itself in turn a reflection of the over-arching universal consciousness called “Brahman” (more or less akin to “God”), the idea here is that the true Self is separate from the mind and separate from the personality, ego and the body. 

This is distinct from Descartes' statement “I think, therefore, I AM.” But how can one “think” unless one already exists? It may be truer to say: “I AM, and in addition, I can think.”  

In the West we assume that what we feel, experience and think is the “I”. And of course, that seems an obvious fact until one learns to stand apart from one’s own thoughts and emotions. In the Abrahamic faiths, there is no obvious distinction between the ego and the soul. More than this is the teaching that at the final judgement one's physical body is resurrected. Thus, in that tradition the body, the ego, and the soul are essentially one and the same. The Western analysis that separates the subconscious from the conscious mind is a modern insight. On the evolving fringe of that analysis are various speculations around some kind of higher mind. This seems to have started with Carl Jung's theory of the "Collective Unconscious."  

Much speculation in the West surrounds the "hard problem of consciousness." This is the debate on whether consciousness is the source of matter, or matter, the source of consciousness. In the East that isn't even a question as Consciousness (aka Brahman, or God, etc.) is accepted as the creator and source of the universe.  

Some explain the difference between East and West as a difference between Western orientation towards extraversion and Eastern orientation towards introversion. But this distinction, itself only a general statement, is being dissolved by the fusion of East and West that is underway. 

Irrespective of theory, the practice of mindfulness can help us experience that there is an “I” separate and apart from sense-impressions, thoughts, and emotions. This demonstration is one of the benefits of daily meditation practice.  

Thus, we see that the practice of meditation is now integrated into the busy, outward pace of twenty-first century life. Meditation and the active lifestyle are potentially complementary from the point of view that meditation brings mindfulness to our busyness and our busyness brings energy and commitment to our meditation. 

Otherwise, what may too easily happen is that peacefulness can dissolve into lazy indifference while busyness can exaggerate restlessness and greed. True peace—inward or outward—requires energetic commitment to high ideals. True success—spiritual or material—also requires an energetic commitment to high ideals.  

Spiritual success means to see oneself part of and cooperating creatively with a greater reality than one's own. Material success is to understand that success is the result of cooperation with others for the good of all.  

Silence as the beginning and the end of all striving shows us that the beginning of all things lies in the Over-Soul of God-consciousness while the goal of all striving should be inclusivity that leads to Self-expansion towards the Spirit. Thus, a return to Silence. 

As the Spirit made the choice to create so we, as part of God, are blessed with the choice to either encase ourselves into identification with form, or, to expand beyond form back to Spirit. Does this imply a rejection of form?  

The road back to silence begins with the understanding that the human challenge is the hypnosis of our encasement in human form. Nonetheless, our indwelling Spirit can, if we are listening to its whispers, remind us that the real "We" has no form and no boundaries. But rather than reject form, however, we can learn to fulfill the duties imposed by our forms while also identifying increasingly with the indwelling Spirit of the Self. Seeing the transcendent in the ever-changing forms is the solution. This has been called the BOTH-AND solution. 

Ultimately, mindfulness represents the co-existence of transcendent Self-awareness (silence) with form (movement and sound) even as each presents a different face and experience when taken alone. 

Meditation cannot be successful unless its gift of mindfulness permeates activity. And meditation cannot be successful unless the discipline and focus required of outward success is applied to meditation. 

We have entered the new age of BOTH-AND. It is an age of inclusiveness, of co-existence, and cooperation in the light of the greater realization of the Self. 

Nayaswami Hriman is co-spiritual director with his wife, Nayaswami Padma, at Ananda Washington, located near Seattle WA. www.AnandaWA.org. Ananda shares the teachings of Paramhansa Yogananda, author of “Autobiography of a Yogi,” and those of its founder, Swami Kriyananda, a direct disciple commissioned by Yogananda.