Paramhansa Yogananda, author of "Autobiography of a Yogi," called his work a "Church of All Religions." It is a curious phrase because it implies a gathering of different churches under one roof, but that's not what he meant. Instead, Yogananda's teachings emphasize that the underlying goal of religion is to achieve Self-realization. When asked whether he was establishing a new religion Yogananda's reply was "It is a new expression." A new expression of that truth which is one and eternal, described in Sanskrit as sanatan dharma.
Yogananda predicted that some day the goal of Self-realization would unite all religions. This does not suggest a new Catholic Church since the very nature of Self-realization is individual. Groups don't achieve Self-realization: individuals do. The meaning intended is that someday truth-seeking devotees would come to seek God by direct, intuitive inner perception. Jesus Christ put it well and simply: "The kingdom of heaven is within you." Meditation is the primary means for such a direct, spiritual perception. It was taught by Yogananda and is taught throughout the world by many teachers and traditions. The rapid spread of meditation in the twenty-first century more than hints at the truth of Yogananda's words.
Yogananda insisted that his was not a sect. From a historical or social point of view, organizations or groups founded to learn, share and practice Yogananda's teachings cannot but be viewed as sects. It seems obvious that he must have meant that the very nature of what he taught could not be (or should not be) sectarian!
[A side note to the term Self-realization is found in the name of the organization he established with the addition of the word "Fellowship." In this simple fact Yogananda acknowledges the two great commandments of the Old Testament that Jesus Christ quoted when asked to summarize his teachings: love God and love thy neighbor as thyself. Thus Yogananda was suggesting that an individual seeking Self-realization would do well to share that journey with others in divine fellowship. But, I digress.]
In the July-September 1942 edition of Yogananda's magazine "Inner Culture," he writes about the newly created church in Hollywood that he called the "Self-Realization Church of All Religions."
At the time, he had a pulpit set up on the dais that symbolized all religions. It was opposite the pulpit that he and his ministers used. In the article Yogananda wrote he asks: "If our Father is One, then even though we may worship Him in different churches, why should we worship Him divided in spirit? Let us worship Him in oneness of brotherly spirit in Churches of All Religions, founded for the purpose of realizing God, not through belief, but through our Self's experience, by true devotion and meditation." He prayed that this new church of all religions "will help remove the dark shadows of ignorant division existing in many churches." Yogananda hoped that his church of all religions could inspire others to append this phrase ("Church of All Religions") to their name to indicate unity in the worship of the one God.The truth in all religions to which he alludes is that each of us, individually, must return to our own inner center wherein divinity resides. Many have noted that Yogananda gave special emphasis to the teachings of Krishna and Jesus Christ. He did not expound upon other religions. One reason for his choice was that Jesus and Krishna (the latter in the reincarnated form of Babaji) are part of his spiritual lineage. But he was also emphasizing the "essence" of all religions and having shown the way for the teachings of these two great world teachers, it is not difficult to apply his insights to other great faiths. Put another way, Yogananda showed the essential oneness of truth itself, apart from its many and diverse forms, beliefs, histories, and rituals. God, the eternal Self, pervades the entire universe.
It cannot be denied, however, that the phrase "church of all religions" is too easily misunderstood. It would seem to suggest that any particular church with that in its name would be a kind of interfaith church where different faith traditions are practiced and acknowledged. Yogananda never did invite ministers of other faiths to use that pulpit in the Hollywood church. Very few ministers of other faiths during his lifetime, and even now, would use that pulpit except to declare the benefits and primacy of their own, "true" faith. Yogananda did not intend to teach syncretism for that would be skimming the surface. His goal was to identify the singular wellspring of wisdom out of which religion springs.
It strikes me that perhaps a clearer phrase could be "Church of the Eternal Religion." Unfortunately, this may not be an improvement because being in the singular suggests a specific sect and might even sound boastful.Yogananda's phrase points more directly at his intention: to suggest that all churches have something in common.
In the sanctuaries of the Blue Lotus Temple in Bothell, WA and the Temple of Light at Ananda Village near Nevada City, are symbols of the different major religions on the surrounding walls.
While these temples are dedicated to the teachings and lineage of Yogananda they yet affirm by these symbols the universality that Yogananda intended.
Yogananda's teachings are like a wheel: the hub at the center is Self-realization (union with God) through devotion, service and spiritual practice. The spokes of this wheel are the ways in which we "love thy neighbor" by bringing our ideals into creative and serviceful expression in daily life. Yogananda gave countless lectures and classes on success in business; marriage and relationships; vegetarianism; health; yoga postures; meditation for everyone; world trade and politics; future trends and predictions; and much more.
Swami Kriyananda, founder of the worldwide work of Ananda and personally trained by Yogananda, followed in Yogananda's footsteps with some 150 books on all manner of subjects; he wrote music and chants; founded intentional communities following Yogananda's prediction of their future spread; and established schools for children and centers for meditation and yoga.
I think it is important for followers of Yogananda who seek to share his teachings to recall that he, and later, Swami Kriyananda, did not limit their teachings to disciples of Yogananda's lineage. Yogananda is a world teacher for our age and he offers practical solutions to the great challenges of our times. Even in respect to meditation, the central hub of his teachings, he taught meditation and universal spiritual teachings for all sincere seekers, not just disciples. His book of "prayer-demands," "Whispers from Eternity," contains a lifetime of inspiration for anyone who is sincere. The universality of his spiritual teachings he called Raja Yoga, following the tradition of yoga based on the Yoga Sutras of Patanjali and the Bhagavad Gita.
Ananda worldwide emphasizes Yogananda's teachings for "everyone" through portals such as the Ananda School of Yoga and Meditation (Expanding Light Retreat, CA); Yogananda Academy of Europe; and the Institute of Living Yoga (Seattle, WA). These and other Ananda centers offer to all students teacher certifications in yoga and meditation. Countless programs on a range of how-to-live subjects are offered through the various Ananda centers. Such programs are increasingly being made available in virtual form on the internet.
Yogananda taught a "mindfulness meditation" decades before mindfulness achieved the widespread acclaim it enjoys now in the twenty-first century. The practice of observing the breath in synchronization with a silent mantra or affirmation didn't come from him because it comes to us from ancient times and is found throughout the world in one form or another.
The technique he taught is termed "Hong Sau" after the mantra that is used. In the delightful story of the Pilgrim's Way, the Jesus prayer is used in synchronization with the breath also. There are other examples in various faith traditions that tell us that watching the breath with silent prayer is both ancient and universal. It is natural and effective for internalizing one's awareness.
Yogananda created a series of thirty-nine standing exercises which are also synchronized with the breath. These can be used as a prelude to sitting for meditation or independently, as a form of exercise. These exercises came to be known as the Energization Exercises and they can be found on YouTube. The basic idea is to alternate tensing a muscle (or a group of muscles) as you inhale and then exhale as you relax the muscle.
Meditation and yoga have long been known to benefit everyone, regardless of belief or religious affiliation: even atheists. Teachers routinely note that some students whose initial interest was only for physical or mental benefits have an awakening of higher aspirations and awareness. Swami Kriyananda used an expression that Ananda teachers find helpful: "Prana (energy) has its own intelligence." The practice of yoga and meditation allows the practitioner to become more aware of the intelligent, vibrant energy that animates the physical form. This energy, called "prana" or "chi" in the orient, communicates a sense of well-being, peace, and joy as it distributes its natural vitality throughout the body and nervous system. The first step is to become aware of this energy and that awareness, by repeated practice, comes under one's conscious control.
In teaching the Hong Sau meditation technique and the Energization Exercises, together with his writings and classes on various "how-to-live" topics, Yogananda was addressing the needs of many people. He was content to have people of all faiths or no faith benefit by these practices.
I wonder if he foresaw the swelling tide of seekers who describe themselves as "spiritual not religious?" Or the growing number of people, otherwise sincere, who are challenged by the word "God," or "church?" During his life, these trends were not so visible. The use of the term "church" was, at that time, natural and appropriate. The fact that Yogananda offered the core concepts of self-awareness and energy awareness to the public at large and not just those who were followers suggests that he saw his life's work in the broadest possible terms. Those of us who would serve that work should do so likewise.
Might we consider the use of the term "Temple of All Religions" or "Temple of the Eternal Religion?" One term that has come into use is the "Temple of Light." This is the name of two of the three eight-sided, blue-tiled domes (hemisphere) that now exist: the first in Italy; the second, near Seattle, and the third at Ananda Village in northern California. (Near Seattle the dome is called the Blue Lotus Temple.) This is a intriguing alternative to "church of all religions" because "Light" is itself universally a symbol used by all religions. However, the word "temple" refers only to a building while "church" can be both a building and a congregation or fellowship.
As an aside, another experiment at Ananda worldwide has been to call the fellowship of members, students or supporters the "Sangha:" a Sanskrit term used by Hindus and Buddhists. But, like the word "mandir," it is less familiar to the public at large and we have too often felt to default to the term "church" because it is more familiar in the West and to the various government agencies we have to deal with.
It is the sectarian consciousness associated with "church" that is the issue. Yogananda railed against what he called "churchianity" -- the process by which organizational consciousness eventually eclipses the inspiration of its founder and true devotees. In the West we remain suffused in corporate and organizational consciousness. But both organization and inspiration are needed. Yogananda called the organization the "hive" and the inspiration and God-contact the "honey." The devotees bees create the hive wherein they can come together to sip and share the the nectar of inner peace. Unfortunately, the history of religion shows us the temptation we have to succumb to the former and lose touch with the latter.
But it's not just organizational consciousness: it's sectarianism. Even yogis can be fundamentalists because rigidity and dogmatism can manifest in the consciousness of anyone. I've heard that one international group of Krishna devotees insisted that because the Bhagavad Gita says one's meditation seat should have kusha grass then one cannot meditate unless you can get some kusha grass!
Historically, clergy, monks, nuns, Swami's and Abbots have been given power, prestige, status and even wealth. What arises all too easily is pride of position; in short, egotism. And then there's what I call the holier-than-thou-syndrome. We see it in the running baiting of Jesus Christ by the those rascal Pharisees. In the case of the Pharisees, their "holiness" consisted of nothing more profound than a hypocritical obedience to minor purity and ritual laws at the expense of true devotion. But even sincerely devotional people can fall into narrowness, insisting that their Jesus or Krishna is the only way, or, that any other aspect of the spiritual path beyond devotion is somehow "less than." Spiritual growth cannot be defined outwardly but surely it includes a growing expansiveness of awareness: one that includes the reality of others as manifestations of God.
The words we use are important but more important than these is the degree to which we sincerely strive to be channels for the inspiration to which we have been drawn. The real temple, ultimately, is our soul, surrounded by our physical form, and our feeling and perceptive bodies. In the far distant future, when perhaps a golden age of higher awareness dawns, the need for temples will vanish but for now and, until then, we need places and symbols for that higher state of consciousness. We also need one another in service, fellowship and devotion. Let our body-temples be churches of all religions seeking the One Father-Mother, Friend, Beloved God. Let this temple embrace all humanity, all Life.
Blessings of light and freedom to all,
Swami Hrimananda