Facing East: When Meditation Isn't Enough

 I, and many people I know in my circle of Ananda friends and members, have been meditating daily for upwards fifty years. Many others for several decades. Is it enough? Are our lives being transformed? Elevated? Ennobled? Fortunately the "answer" to this is not an "either-or" but a "both-and." Yes, our lives ARE transformed but maybe not as fast or deep as we had hoped when we first began. 

What does it take to change? Paramhansa Yogananda said "The soul LOVES to meditate; the ego HATES to meditate." But is it enough to meditate? And, besides, isn't it the EGO that is meditating? Yogananda told the story of a man who was being troubled by a demon. Seeking help, he was given a powder to say a mantra over and throw into the face of the demon. But when he attempted to do this, the demon just laughed claiming that before the mantra could be recited he, the demon, leapt into the powder. Yogananda said that demon is the ego. 

The ego gets plenty of brickbats in the world of meditation and spirituality. But, paradox though it be, it's what we start with. Were I a happy puppy or a satisfied clam I wouldn't seek Self-realization, would I? Nor, I suppose, therefore, would I have a need for it. 

How many hundreds of meditation apps and meditation teachers offer self-help forms of meditation: self-help for health, relaxation, insomnia, concentration, and creativity? There are many benefits to the daily practice of meditation. 

But can meditation transform us spiritually, too? Up to a certain point, yes, but self-effort, techniques, concentration are not enough. True: it is the, ego harnessing intelligence and will that, having received the inspiration to seek something greater than itself, begins the daily practice. But the ego, like Moses who was not allowed to enter the Promised Land, is marching to its own doom; it must be radically transformed and expanded beyond the body and personality and so, like Moses, must "die" before reaching the goal.

Before I say "You will need a guru" with the result that you will stop reading, let me go another direction (first). In the bad old days of the 1960's and '70's when altered states of consciousness were sought with liberal sprinklings of chemical additives, there was a greater interest in achieving ego-transcendent states of consciousness. As the fads ebbed away into "let's get rich while we can," meditation was turned over to the scientists for research purposes. This is not a bad thing, mind you, but applying a materialistic bias to meditation has also dumbed it down towards a stoic "chop wood and carry water" goal. (I'm all for managing stress but my response to this is to ask "Do you remember Frank Sinatra singing "Is that all there is?"")

Swami Kriyananda's book, "Awaken to Superconsciousness," has for its theme that meditation offers us the opportunity to nurture our connection with what Yogananda dubbed the "Superconscious mind." This is a step up from exploring the influences of the subconscious mind upon our thoughts, emotions and opinions. Observing our thoughts in their native stream of consciousness may be helpful for being more aware of these subconscious influences; and, alternatively, substituting beautiful or relaxing imagery or music may be helpful for relaxation; but no matter how much more we live a conscious, intentional life, we are still in the conscious mind. We are still stuck with the basic "I." A better "I" for sure but is it enough? I doubt it. For one thing, uncertainty, loss of every kind, illness, old age and death stalk us 24/7. How secure and how happy can we remain in this world of ceaseless change? The watchful ego is the protector and defender of the realm. Smugness, over-confidence, and prideful self-indulgence will surely be the ego's undoing. Can we ever rest secure in the ego?

The basic thrust of meditation from the standpoint of its own tradition and history is the intention to awaken our awareness to more subtle realities; more refined states of mind; less ego oriented behavior; and, to higher states of consciousness, including the ultimate or absolute state of Being. The Superconscious mind offers us the potential to align our consciousness with the greater mind of all-knowing intuition: the source of true confidence. While this realm is available and accessed unknowingly to all people, it is not under the command or control of the ego. Its influence is tailored made to our unique needs. Mozart "received" symphonies; Albert Einstein, E=mc2. I, the inspiration to write this article!

The Superconscious mind is, relative to our ego, "Other." You may, if you wish, call it "God," the "Soul," the "Atman" etc. etc. So far as its influence goes, however, the ego remains the arbiter, the decider of whether to accept or reject the promptings of Superconsciousness. We see this often in the quiet promptings of our conscience: one of the voices of Superconsciousness. 

Sometimes the Superconscious has to communicate to us through dreams because all too often the conscious mind is so restless and preoccupied that we are not paying attention to the subtle voice of the Superconscious mind. To make matters worse, it takes experience to distinguish subconscious promptings from Superconscious ones. This is where the practice of meditation offers valuable support.

Not surprisingly, therefore, meditation is the most effective practice to open up the channel to Superconsciousness: hence the name and theme of Swami Kriyananda's book. The part of meditation that does this best is inner silence. In turn, inner silence is most readily achieved if we have a time-tested method(s) to rest the mind, relax the body, and calm the emotions. Thus various meditation techniques are helpful before attempting to enter into inner silence. The longer and deeper one can be still in body and mind, the more we are opening and clearing the channel through which the Superconscious can influence us. 

But the ego fights this process and typically claims as its own the ideas and inspirations that it receives. This, then, is where the need for the Superconscious to take human form comes into play. The Superconscious in human form is needed to get our attention and to make real and personal the guidance the ego needs to gradually let go of control. It is far too easy for the ego to stay in control when the guidance is only internal.

But how many people have a personal and enlightened guru-guide? Very few. A popular spiritual teacher is not necessarily enlightened and, how much guidance are you likely to receive from a person with thousands or millions of followers?

The tradition of disciple-guru relationship and the tradition of the inner path of meditation is strongly focused on renunciation and self-discipline. Transport these traditions into a "spiritual-but-not-religious" extroverted culture that is strongly self-directed and ever-affirming personal liberties and you can end up with a great many meditators stumbling around in the labyrinth of the mind.

Therapy, coaching and counseling are among the fastest growing professions in America today. The Bureau of Labor Statistics estimates a 20% growth between 2014 and 2024. Isolation and anxiety produced by the Covid pandemic have, I imagine, accelerated this trend. So while the traditions of the inner path invite the practitioner to "go within," the need for 21st century meditators would seem to suggest the need for a "guide from the side" since a "sage from the stage" is difficult to find. 

Meditation has been lifted out of the culture of the East and dropped into a very different culture in the West. As a resident of one of the Ananda communities worldwide, and as a decades long teacher of meditation (and meditation teachers), I see that meditation by itself is simply not enough for most people to affect the kind of transformation that meditation has to offer. 

For starters, our culture has converted both meditation and hatha yoga (postures) into something more ego and body affirming than was classically their purpose. Even if there could be found a truly enlightened guru, only a few in this "me-first" culture would give themselves wholly to be transformed. Put another way, few meditators are ready for a true guru.

So, how then, can meditation help us achieve more than relaxation, concentration, vitality and creativity? How can meditation help us experience Superconscious states of the higher (soul) mind? 

First: we actually have to sincerely want that level of transformation. I've had meditation students react fearfully when hearing about cosmic consciousness or even higher states of awareness. Second: we may need help to gain greater self-awareness of our subconscious influences. Third: we may need help to re-direct old thought-patterns into new and self-expansive ones; Fourth: we need the tools of transformation in the form of advanced meditation techniques like Yogananda's Kriya Yoga; Fifth: we may need to be open to the spiritual and meditative guidance of those we feel can guide us even if they are not enlightened gurus.

I believe that the increase in the use of therapists, counselors and coaches represent a small but growing trend toward seeking greater self-awareness in this otherwise extroverted and materialistic culture. Yogis are generally not versed in the tools of this decidedly Western profession. The spiritual teachings are wonderful but making them real in one's own daily life takes hard, introspective work for which we in this culture are ill prepared. Quiet mind and still body don't come easily to our over-stimulated, frenzied lifestyles.

And I'm not limiting the help that I see we need to learning more meditation techniques or going to more retreats and workshops. These are important and have a place, of course, but I'm referring to something more personal. Ironically, the ego has to undergo healing and achieve some degree of wholeness before it can begin to surrender to a higher power. I know stories come to us of great devotees whose total surrender to the guru freed them in one lifetime but let's face it, most of us carry far too much karmic baggage. We need friends and wise guides to help us. Perhaps in a future lifetime the depth of our sincerity and magnetism will attract a guru whose very touch can liberate our souls.

I know that devotion to God and guru is "an inside job" and is not dependent on proximity to any human form but that level of devotion is rare. The effort to develop devotion remains a very powerful spiritual practice and should be included in our toolkit of transformation. My observation of the life of meditators and devotees suggests to me that much more is needed at this time and in this culture. 

In this regard, I think of the story of the Princess Draupadi: a devotee of Krishna. Krishna suggested that she practice meditation. Her response was simply, "But Lord, how can I practice meditation when my mind is wholly upon you?" Krishna just smiled and turned away. Devotion to the Supreme Lord is the quickest way to soul freedom. But alas, few are the devotees with the courage and conviction of this truth.

Among the fast growing number of professional therapists, coaches and counselors are few who walk with us on the inner path. One must choose a guide carefully and intelligently, therefore. Suggestions for such a search are beyond the scope of this article but my purpose is to point out the need among meditators for help in shedding the subconscious and activating the conscious mind. As a teacher of meditation teachers, I think it would help if potential teachers and spiritual counselors incorporated some of the tools of the emerging coaching field. I believe such tools can accelerate a person's access to the transcendent realm of the Superconscious mind when added to the other, traditional techniques and attitudes of raja yoga.

My daugher, Gita Matlock (www.gitamatlock.com), is a coach and on her recent visit to us recommended to me books by the author Nancy Kline (www.timetothink.com) for how to help others. I found the steps and principles outlined there to be completely congruent with the essence of Self-realization principles, but only using different terms and applications. The technique of asking questions is highlighted and has a long and ancient history. So too has the assumption of the essential goodness of people and our own power to find answers from within. Marvelous reading and I recommend it for Self-realization teachers and counselors.

Ours is a new age (Dwapara Yuga) and a new culture. Truth may be one and eternal but its manifestations are infinitely varied. If we are to help one another, let us tune into the song of Dwapara: individuality; respect; listening; and empowering.

Blessings and joy to you!

Swami Hrimananda

Secrets of Deep Meditation!

There are many meditation techniques and styles: too numerous and tedious to attempt to name. But there are TWO SECRETS OF DEEP MEDITATION I'd like to share with you:

1.     Hold your laughter so I can explain what I mean by the most important one: YOU HAVE TO WANT to meditate! Sounds silly, doesn't it? It's not at all silly. Paramhansa Yogananda, the yoga master and author of the worldwide renown spiritual classic, "Autobiography of a Yogi," put it this way: "The soul LOVES to meditate but the ego HATES to meditate. If you have made any serious and consistent effort to meditate at all in your life you know what I mean: internal resistance to meditation must be frequently—too frequently—combated even though our intentions are clear.

It’s not unlike so many other intentions: giving up smoking; eating healthy food, exercising. You want to do what is right but habit, temptation, restlessness, fear—all these and more take their toll on our resolve.  Once you become clear “who’s talking” (devil or angel, so to speak), you can at least call the ‘ol buster out at high noon for a shoot out. You know, in other words, what you are dealing with. Forcing your will upon the subconscious mind is no real solution. It is INSPIRATION that rules the day. As “love makes the world go round” is really a euphemism for the reality that we are ruled by our desires, we can turn this undeniable aspect of our nature to good use if we affirm and draw upon the inspiration that got us to the cushion to begin with.

I mentioned in a prior blog article (the one before the previous one) the suggestion to bring to mind, before you meditate (or perhaps as you are struggling with resistance to meditation) the peace, joy, and inspiration you have already found so often from meditation. In addition, as you sit for meditation, pick up a book of inspirational reading with which to begin. Don’t just plop down and with the attitude of a conqueror, even a reluctant one, push your way through your routine! Chant to open the heart; use affirmations to awaken energy; pray for inspiration.

A friend wrote to me from Europe just the other day, bemoaning the growing fatigue and resistance he was experiencing from his otherwise highly disciplined and lengthy daily routine. No wonder! The subconscious mind will take exact its revenge if your efforts are too strongly tinged with sheer will power and not joy, inspiration or devotion! It was obvious reading his account what the problem was. And, the solution, too!

There are as many remedies are there are meditators. Some of the more obvious solutions range from shortening your meditation to making better use of chanting or other forms of inspiration (as mentioned above, spiritual reading), to varying one’s routines and techniques to fit the present need, and on and on. Going on retreat; renewing one’s vows; re-taking classes or reviewing the instructions; meditating, studying, or being with other meditators.

2.     The other GREAT secret is related to the first GREAT secret: meditation can open us to a greater reality and consciousness. Paramhansa Yogananda perhaps coined the term SUPERCONSCIOUSNESS. Much of how meditation is taught, especially the more clinical forms (often called “mindfulness”), just puts us squarely in our own heads. There’s no devotion; no sense of God or other higher power (using various terms and images). We just sit there repeating our mantra; working with the breath; concentrating the mind; using creative visualizations but never really getting out of our own head (including our own thoughts and mental narratives and self-talk). Maybe we hope to extinguish the ego, or the thoughts, or sense impressions. Maybe we hope to “leave our body” or have astral experiences of light, sound or energy. But, like Mark Twain’s comment on how easy it is to give smoking: “I’ve done it a hundred times!” our meditation is nothing more than a head trip which you’ve done a hundred times but which doesn’t transform your life. A squirrel cage, in other words. Pleasant, perhaps, like daydreaming. And sure, maybe some creative thoughts appear or insights into our life and problems. But, really, honestly? Just “me and my arrow.” (A reference to the theme song of a 1971 cult classic cartoon movie.)

When we lift our eyes and gaze through the point-between-the-eyebrows, we can do so with the intention to receive; to listen; to offer ourselves wholly; to feel the presence of God, one of the Masters, a deity or the sacred image or name of our own liking. However you approach meditation, approach it with the sacredness of entering the “holy of holies.” Behind the curtain of the darkness seen behind closed eyes are another pair of eyes: an unseen ‘person,’ Being, Force, a Presence. It is loving, benign and has waited for you for an Eternity for no other reason than to lift you to a sphere at once blissful and wholly familiar as your own true Self. A place where joy and love and peace are without condition or requirement of merit nor tainted by error. It is omnipresent; omniscient; and unalloyed while ever-new bliss.

One of the greatest insights offered to the world by Yogananda was to state unequivocally that the "joy [peace, love, etc] of meditation" is proof of the living presence of God within you. No stranger; no cosmic dictator in far away space, ready to pounce upon you for the slightest of infractions. "The kingdom of heaven is within you," Jesus Christ said plainly.

Joy to you from Ananda,

Swami Hrimananda

Next article:  “How to Meditate All Day!”

           

Beam Me Up! How We Rise Spiritually!

I am Underwater:

A fish doesn't necessarily know that it is in water. The medium of water becomes the "given" and is assumed. "If there was a sound, continuous since birth and omnipresent until death, what would you call it?" "Silence." If there is a YOU, consistent since birth, identified with the same, if slowly changing body, a family, an environment, culture and customs, what do you call it? ME. 

You are Other:

If I am ME, then you must be YOU, and you are NOT ME! When, therefore, we contemplate God, we contemplate that which is not ME. As I cannot BE YOU, then I cannot BE God. Or so says logic.

Out of the Labyrinth:

If we encounter the Vedantic and metaphysical teaching that we are children of God and that our destiny is to reclaim our divinity and soul freedom by becoming ONE with God just as a wave is in separable from the great ocean, how then do we find our way out of the labyrinth of ME vs YOU?

My Help Cometh from the Lord:

There has been no time in known history where nations, tribes and peoples were not guided by spiritual teachers, prophets, or guides. In all walks of human life, there are leaders among whom there are, however rarely, great and inspired geniuses. In any successful group dynamic and enterprise, leadership emerges and proves essential. "Help" as if "from above" enters the picture at every crucial juncture of human history. As our intellect and intuition are centered in the heart and the brain (and not the stomach), and as ideas appear as ideas in our mind or heart, so too is all life guided silently and invisibly from a higher realm which we cannot see. 

While you may justly claim that "I had an idea," you cannot say from "Whence cometh" the idea. We do not know where our inspiration and good ideas come from. We only know they simply appear, full blown (sometimes) whether in dreams or in our waking hours. It is true that we usually attract ideas by putting out the effort to think things through, to put our mind to the task of solving problems, and otherwise by intense mental or physical effort in a given direction, but the solution itself, we cannot otherwise account for its timing or substance. At the same time, only Einstein received E=mc2. I didn't. No poet did. Neither did a composer or a housewife. We get inspirations (usually) that are personal and pertinent to my life. [Habitual dreamers, those who live in make believe worlds of their own imaginings, may receive all sorts of ideas but they never bear fruit.]

From Whence Cometh the Lord?

Just as you cannot account for the appearance of an idea in your mind, neither can you account for your own existence. You, too, simply appeared: to yourself as an infant, toddler, child and an adult. If however, "you" are a soul and not a body, then we are like prodigal children caught in a foreign land, seeking our way home. We need a spiritual "Einstein," an alchemist, to show us how to convert flesh into spirit. We need a guide. Only one with the proven power to go between the two worlds of Spirit and Matter can teach you how to do it. Do you need to eat? To breathe? Can you stop your heart and breath at will and leave your physical form behind, and then return at will? Why then imagine you do not need an enlightened teacher to show you the way?

Letting Go

We cannot fall asleep consciously for the simple fact that the subconscious state is not the conscious state. To enter the state of sleep we must "let go" of the conscious mind and "fall into" sleep. Sleep is a lower state of awareness. In sleep we are either unaware or our dreams are an incoherent jumble (most of the time). 

Superconsciousness lies at the opposite end of the consciousness spectrum. Unlike sleep, we are, in superconsciousness, vibrantly alive and awake. But like sleep, superconsciousness is not under the control of the conscious mind. And, therefore, like sleep, it also entails a kind of letting go. Swami Kriyananda, in his landmark book on consciousness, "Awaken to Superconsciousness," describes this process as "upward relaxation [back] into superconsciousness." The conscious and subconscious states are but derivatives of the superconscious mind.

The experience of superconsciousness is not the product of an intellectual assent or mere affirmation of will. It is a state of being which is very subtle relative to the vibration or frequency of ordinary thoughts and emotions. Superconsciousness lies as a horizon line between the lower state of sleep and the conscious state of wakefulness. To use another image: think of superconsciousness as the top point of a pyramid: the two lower and opposite corners are the states of the conscious and subconscious mind. To ascend to superconsciousness we must strip away the heavy baggage of passing thoughts, heaving emotions and body awareness that the very light balloon of pure awareness might rise.

The Movie

Our conscious mind and subconscious mind are more like the appearance of reality on a movie screen: the hero and the villain, as it were; day and night. Both emerge from the singular beam of superconsciousness from the projection booth of Spirit. The images are caused by the darkening imprinted dots on the film. These are our restless, body-bound thoughts and emotions. The beam of light is otherwise unaffected by the film crossing over it. The images on the screen continue until the film is over or the operator removes the film to reveal just the pure beam of light on the screen.

The Transmission

To switch metaphors, but like a transmission of radio signals, superconsciousness requires a sender and a receiver. The sender has to have a sending "unit," which is to say, must be already in superconsciousness, while you, the receiver, have to be turning your dial to the frequency of the sender. Bit by bit you refine, clarify, and purify the frequency of your receiver, thus showing your readiness and attunement to the sender's wavelength and frequency. This is the guru-disciple relationship. As St. John in Chapter One of his gospel writes of Jesus Christ: "To as many as received him, to them gave he the power to become the sons of God." 

In meditation we learn to focus calmly but deeply and intently, at the point of singularity (this horizon line) in the forehead. There, awaiting the transmission "signal" given to us by the guru's invisible presence, our breath can be snatched away (temporarily, at first) as we enter into this sacred land of the soul. [It is not necessary that the guru be in a human body at that time or physically present for us to receive his transmission, for we are speaking of higher states of consciousness which are independent, indeed the very source of, material and physical realities.] 

Being

Superconsciousness is not born of ego. It is a state unto itself: universal and omnipresent, stripped of the characteristics of ego (memory, desires, senses, personality, and bodily identification). The ego therefore does not possess the right frequency to tap into superconsciousness alone. The ego frequency is, as stated earlier, derived FROM superconsciousness and is a lower vibration, rate of frequency and so on. 

No mere book or course or ordinary (if brilliant, witty, and even wise) teacher can take us to this "land beyond our dreams" (as Paramhansa Yogananda called it). A true teacher is one who already is awake and living in superconsciousness and who can transmit it at (the command of divine) will.

"Beam me up, Scotty!"

Joy to you!

Swami Hrimananda

Thy Faith Hath Healed Thee – Law of Success

In the New Testament, the gospel of Luke (Chapter 8), we read of the woman who was healed by simply touching the hem of Jesus’ garment as he walked past. The story tells us that many people were crowding around Jesus, reaching for him, hoping also to be healed or blessed at least in some tangible way.

Jesus stopped suddenly and exclaimed “Who touched me? Power hath gone out of me.” His chief disciple Peter protested, pointing out (the obvious) that there were people all around him and many had touched him!

Was she just lucky, like having a winning lottery ticket? Why did her faith heal her when the “faith” of so many others did not heal them? What makes a “winner?” What is “luck?”

In Swami Kriyananda’s autobiography, “The New Path,” and in many of his lectures, he describes how he intuitively hit upon the law of luck by feeling “lucky!” Wanting to go to Mexico one summer during college, and in this state of serendipity, he caught a ride in a car from Philadelphia to Mexico City—three thousand miles!

No one would ordinarily associate someone down in the dumps with being on a lucky streak, right? Obviously, being lucky means being upbeat and confident: holding a positive expectation. Yet no one likes a boastful person, either. Such shallow ego-centeredness contains the seeds of its own undoing. We know that, too, intuitively.

Thus it was in the story in the New Testament that the woman at last came forward, “trembling” the Bible says, when Jesus demanded that the person who had been healed identify him/herself. Clearly for her to have drawn that healing power she could not have been a wimp! So, by “trembling” (and given the evolution and translation of languages) this must have been a reference to humility.

And, by “humility” we don’t mean the self-deprecating or self-abnegating “Aw shucks, fellas” kind of self-conscious humility. Spiritual humility is “self-forgetful” in the presence of or in the state of divine awareness. A true devotee, as this woman obviously was, she felt God’s presence in the person of Jesus. Besides, we’ve already acknowledged that the “lucky” or “successful” person is upbeat and confident! How else, then, can we make sense of the story and of this person?

In general, we find that one who serves a just or higher (or spiritual) “cause” draws sustenance, strength, courage and confidence from a higher (non-egoic) source. One example of this is the form of calm righteousness exemplified by Mahatma Gandhi and Martin Luther King, Jr in the face of persecution and violence. The power that results from self-forgetfulness in the presence of divine consciousness is like a lamp being plugged into the circuit so the current can flow and the light can shine forth.

In our times a “new dispensation” has been given for those seeking to know God. (This term was used by Paramhansa Yogananda, author of “Autobiography of a Yogi.”) Instead of God being distant and even aloof; instead of Jesus Christ being distant in time and space (2,000 years ago in Palestine), it is given to us in our time to know that the divine presence is “within you.” The vehicle for this discovery is meditation. In meditation, we can know God through direct, intuitive perception. "The ever-new joy [of meditation]," Paramhansa Yogananda wrote in his autobiography," is evidence of His existence, convincing to our very atoms." (He then added: together His inner guidance, in times of difficulty, bestowing calm acceptance and confidence.) God can be known in the silence of meditation. 

That silence opens us up to another aspect declared by this new dispensation: super-consciousness. We know of the subconscious and the conscious mind, but there is a higher mind (mind you) from which the other two descend, as it were. 

Subconsciousness is inarticulate and hidden, a mishmash of images. It's "worldview" revolves around the ego; the conscious mind is, well, “conscious:” it seeks to define, defend, affirm or serve the ego incarnate in its vehicle, the physical body. 

But the superconscious mind is beyond the articulation of reason and the senses: it is, in one way, inarticulate because not dependent upon language and reason but super-articulate in that it is intuitive and “sees” reality as a unity, unbounded by body and ego. 

When we are super-conscious we are not “thinking” yet we are super-aware. Just as we can’t be “conscious” in the subconscious state and thus we don’t “control” the subconscious mind in the way we like to believe we command our conscious state, so, too, the superconscious mind isn’t under our conscious control either. 

But unlike the subconscious and because it is super-conscious, it brings to us greater awareness which has the long-term effect of greater self-control and power over objective reality.

Superconsciousness is the source and Being of consciousness. Further, it is an axiom of metaphysics and Vedanta that Consciousness is the Source of creation itself; it is the string that links the beads of all atoms and galaxies, all emotional states and all thoughts and perceptions. From superconsciousness comes true inspiration, healing, vitality and intuition. These gifts flow like "oil from a drum" (silently but powerfully, to quote the Yoga Sutras of Patanjali).

Not surprisingly, therefore, we cannot “own” superconsciousness. Any attempt to use it for ego gratification will, in time, diminish our access to it, for selfishness is "out of tune" with the higher vibrations of superconsciousness. Thus while I’d like to say that the spectrum of superconsciousness begins with the state where random or conscious thoughts have vanished like clouds, revealing the clear blue skies of pure awareness, superconscious states of mind can come upon us anytime, anywhere and in an infinity of forms! Nonetheless: silence of mind is the doorway to superconsciousness.

But because infinity is too large a subject for this article, let us say that superconscious has, as Yogananda taught, eight distinct aspects, like facets of a diamond: peace, wisdom, energy, love, calmness, subtle sound or light, and joy (leading to bliss).

A meditator can hasten the approach of superconscious by “attuning” (by imagination or feeling) himself to one or more of these aspects; or, to that form of divinity to which he is devoted; or, to quote Patanjali’s Yoga Sutras, “to any form that inspires him.” Bear in mind that if one uses imagination or feeling it is only a tool. Superconsciousness is not an imaginary or emotional state.

It helps, however, for the meditator to clear the mind using whatever meditation technique(s) are his and then to consciously strive (often in conjunction with breath control or focusing on currents of subtle energy (“prana”)) towards stilling all thoughts and holding his awareness, love, feeling, or intention up to the Superconscious Mind. It is through this door that the divine grace of guidance, inspiration and self-transformation via ego transcendence pour.

Let every meditation bring you at least moment of pure stillness. As Krishna says in the Bhagavad Gita, ”Even a little of this practice will save you from fear and suffering.” Are not the qualities of calmness, confidence, and positive attitude the antithesis of fear?

In superconscious attunement, therefore, lies victory!

Jai Guru!

Nayaswami Hriman

Doing Good: Is there a Downer Side?

Warning: this article will be more personal than some......, My kids, when they were kids (long ago), when I would warn them of dire things to come in the world we live, they would say, "Oh Dad, you're such a Downer!" Gita, especially, who's very upbeat and positive was particularly annoyed by what she called "Downer Dad." Well, I hope I'm not really that way but at a meeting yesterday, when our meeting worked out ok and I declaimed: "Gosh, I really thought that was going to be mess," someone in the group piped up, "Pessimist!" Well, so, there you have it! Downer Dad!

Living in a spiritual community as I have most of my adult life and teaching mediation and yogic philosophy as I do, and being a disciple of Paramhansa Yogananda as I am, you'd expect that I would reflect the upbeat, positive, life-affirming, joyful qualities that Yogananda, and my teacher (founder of Ananda), Swami Kriyananda, and, indeed as Ananda members worldwide do. And, yes I do.

Early in my life, as a college student of the 60's studying comparative religions in "smoke-filled" rooms, I was attracted, at first, to the dour existentialists and the stone-faced Buddhists. But, at such a young age, with a life before me, it wasn't fitting or even easy to continually wear the forlorn long face of the stoics. The shoe simply did not fit, future "Downer Dad" notwithstanding.

It wasn't long, then before I turned, to India: to its color, its chaos, its cacophony, to its exuberant embrace of life. My heart needed something more than "chop wood, carry water." But, at first, I was suspicious of all this joy. Isn't joy, I asked, merely the opposite of sadness? In affirming joy, would I not condemn myself to its dual?

In time, and after encountering Yogananda's now famous story, "Autobiography of a Yogi," and becoming a student of Swami Kriyananda (a direct disciple of Yogananda) and experiencing the infectious joy each, and so many other Ananda members, exuded, I gradually relaxed into the understanding and the actual experience of joy as a non-dual state of consciousness! "Joy is Within You," is the slogan of Ananda!

But even this nearly insufferable up-beat-ness (:-) could not so easily erase episodes of that existential dread or anxiety born of ego consciousness. My "Yes, but........." would always, has always, tempered my view of things lest on wings of hope I fly too close to the sun that I have not yet fully realized.

Well, getting back to my intention, and, in fact, as Yogananda and Kriyananda have also taught, virtue is not sufficient to find God. Virtue is a stepping stone. Is not the energetic enforcer of the law more likely, in a former life, a criminal now making good his past misdeeds? Virtue results from the use of will power applied by the ego toward goodness. This effort is right and true and just.

But how many churches and humanitarian organizations are infested by do-gooders? Oh, yes, without them the good deeds wouldn't happen: I know THAT! Why, then, do I say "infested." Because what comes with good deeds and their doers is just that: the doers! The sense of doership: the "I" principle is, for most, inextricably tied up with the doing of good. Admittedly, it's a step up from evil and from indifference or selfishness. But doing good deeds are, for most people, still born of ego. Nonetheless, good deeds are necessary to expunge one's past bad karma.

But good deeds do not necessarily derive from superconsciousness. In fact, their own, innate "evil" is the reinforcement of ego. "I am doing good." The pitfall that awaits do-gooders is judgement of their fellows. If I am working hard, I will hardly fail to notice that you are a slacker. If I am meditating three hours a day, I will certainly be sure to notice that rest of the devotees around me are NOT! Thus it is, that a judgmental attitude rises up among do-gooders. The habit of being judgmental is what "infests" religion and humanitarian efforts, and, in fact, every group of human activity.

A true devotee knows that his highest duty is to realize that God, not ego, is the Doer. We strive to be mindful of the divine presence within. The light of wisdom that radiates from this inner awareness shows us the divine light in all other beings, creatures and circumstances. Whereas many a do-gooder meddles in everyone else's business, mentally, verbally, or otherwise....in the name of doing good......a true devotee remains centered within. Krishna states in the Bhagavad Gita that to "do" someone else's dharma is to fail, even when doing one's own dharma is difficult, unpleasant or we are not yet successful. Uplifting our consciousness is our sole duty in life.

When our consciousness is uplifted, the good we do comes naturally and without expectation or judgment. It is a gift of the soul. It is guided by wisdom and by love.

Shifting the subject, then, and at the risk of seeming in self-defense, someone commented recently that many who work with me and for whom I am supposed to give guidance have experienced my "directness." Our subject was how to be a supportive leader. The question was whether being supportive always meant being "nice" and talking things out in a reasonable and understanding manner. Who would question the value of that? The laudable trend of conflict resolution through respectful interchange and the seeking of mutual understanding for differing points of view is essential. This is wonderful and an invaluable tool in group dynamics.

But among true devotees, bent upon achieving God-realization through superconsciousness, and living by intuitive, inner guidance, we sometimes act in ways that, to the ego, may be abrupt or unwelcome. A self-defensive insistence upon respect can also be, for the devotee, a smokescreen for ego protection. Many a spiritual teacher, enlightened or not, wisely or unwisely, have been known to give a psychic blow to the student's ego. In today's psychological, ego protective culture, the seemingly harsh training given by gurus in former times would be labelled abuse! (And, no doubt, it must have been in some instances.)

My teacher sometimes took advantage of (what turned out later to be) inaccurate accusations against a student to upbraid or correct a student without making any effort to hear other points of view. Unfair? Yes, apparently! An opportunity to develop ego-detachment and dissolve ego-defensive impulses? Absolutely! I've witnessed fellow students receiving such a corrective from him and, yet, whether immediately or upon reflection, expressing gratitude for having learned an important lesson from one whom they viewed as their best friend. I'm not describing wimps but people of will power and intelligence. (A "wimp" wouldn't attract a valuable lesson so directly nor would handle it so wisely.) Such instances were testimonies to the greatness of each of them.

Any such correction to another ought to be arising from a calm, inner detachment free from likes or dislikes. A perfect world, this is not. A perfect opportunity, it might be: for both! To rephrase Krishna in the Bhagavad Gita, "One cannot achieve spiritual victory be refraining from action." This may seem self-justification and it might seem risky behavior, spiritually. I agree. In my own life, if I have dispensed it, it has been infrequent and it has always been sincere. More often, my emotions have not been involved, but sometimes they have been, but always under some degree of self-control and awareness. Almost always the circumstances arose that allowed me to say something that has waited for a long time to be said. Perfect? Wise? Effective? Well, sometimes, at least!

(Is this not, in fact, the duty and obligation of parents, and not just supervisors and leaders? A parent is often compelled to correct a child under circumstances where his or her own emotions are involved. The correction will be increasingly effective as those emotions are dissolved by wisdom and a foundation of love and deep respect. But sometimes, whether towards a child or an adult, "tough love" demands a display of urgency and intensity .... though best rendered with self-control and conscious intention.)

The downer side is that most people will long remember words of censure from another. The ego holds tightly its hurts. There have been times I had to be willing to sacrifice the goodwill of a person, perhaps lifelong, by rendering a correction to him that circumstances demanded. Or, to risk the support of others by taking a strong position. But leadership is not a popularity contest: whether in the spiritual or material realm. Making errors in judgment should be assumed but responsibility too often demands timely action and gives not the luxury of inaction. The spiritual path is not for sissies. As it is, and for all of us, on the spiritual path or not, the world dishes out plenty of censure, hard knocks and more. That isn't the issue. It is always a question of our response to life: faith, hope and charity; or, self-justification, revenge, and anger?

Do good; be good; but reach upward beyond goodness. The ego's progressive steps from unawareness, indifference, and evil, and finally to good can only be ultimately resolved in God alone; in Oneness; in superconsciousness. This is why and how meditation can powerfully accelerate our freedom in God. Kriya Yoga and similar advanced techniques can more rapidly dissolve the knots of doership inherent in both good and evil.

In prayer, meditation and right action, strip away the bark of ego, that the Tree of Life might grow taller and ever more beautiful. If we give to God our failures, He will take them. To those who come to God with love and self-offering, He promises that "I will make good your deficiencies and render permanent your gains" (words of Krishna in the Bhagavad Gita.)

Blessings,

Swami Hrimananda

Yoga Sutras Blog Post # 6! Samadhi at Last!

Yoga Sutras – Blog Article # 6 - Book 3 – Vibhuti Pada

We now arrive, at last, at Book 3 – Vibhuti Pada. Without attempting to be scholarly on the subject, there are two meanings of the term “vibhuti” that I am familiar with: one, is that the word refers to the sacred ash that remains after a fire ceremony. I recall that it also refers to divine aspects or “shining attributes.” Both terms apply here because Patanjali essentially reveals in Book 3 those attributes, born of superconsciousness, that arise to the yogi who has achieved the higher states of consciousness. Sacred ash works, too, because these attributes are what are left over from the self-offering of ego into the soul. (Ash may sound negative but the negative part is the ego and the positive part is what is sacred.)

But first Patanjali must describe to us the last three stages: dharana (concentration), dhyana (meditation), and Samadhi (oneness). As usual his statements are pithy and clinical. To truly understand these sutras one must have a true (Self-realized) guru to unlock their secrets. Using resources that include Yogananda’s lecture notes from his talks on Patanjali and translations of commentaries written by disciples (both direct and subsequent) of Lahiri Mahasaya, and from my teacher, Swami Kriyananda (direct disciple of Paramhansa Yogananda), and what little might occur to me in this effort, I would like to proceed with great caution. I feel as if I am driving into a tunnel with dim headlights and the expectation of many diversions and obstacles.

The first five stages of the 8-Fold Path are considered “external.” Now that’s not easy to understand, looking back at the prior blog articles, but relative to the land beyond our dreams into which we will go in the final 3 stages, it can make some sense. That last word, sense, is purposeful and a pun, here. Because one way or another the first five stages have something to do with our relationship to the body and senses, even the subtle senses.

The first of the three (last) stages is called dharana. It is often translated simply as “concentration.” Dharana is the stage of consciousness where, in meditation, we can hold the mind steady and focused. If you are a meditator, try this experiment: using a timer, see how long you hold your mind without the intrusion of a single thought! (No need to report back!) Well, advanced yogis can do that for long periods of time. Yogananda offered that we would have to achieve one hour before we could say we’ve made any substantial progress in meditation. Well, you can pretend you didn’t hear that from me.

In the stage, now, of dharana our mind is focused and we experience what are called “thought waves.” Notice how when you meditate and gaze upwards behind closed eyes towards the sixth chakra (the Kutastha), that everything seems to be in motion. We aren’t aware of it but all physical sense stimuli come to us in repeated waves. Take for example the sense of touch. We must constantly move our hand over the object we are touching in order to continue to feel it. Same with smell, we must periodically sniff, as it were. If we were to stare fixedly at a candle in time the image would vanish. All material objects are pulsing with electromagnetic waves and the result, at least to our senses, is more or less that these objects are fixed in time and space, when, in fact, they are constantly moving, being held in their orbit by electromagnetic radiation.

And so it is, also, with our perceptive faculties. So long as the “I” is present and witnessing itself and the object under its microscope, we experience a constant sense of wave motion. It’s difficult, isn’t it, to even hold one thought in clear and unbroken focus. This is because even subtle objects such as mental images or perceptions of subtle sight and sound, wash over and toward us in pulses. It is like the refresh rate on your computer monitor or TV screen: the electrons are being fired rapidly and repeatedly in order to hold in steady focus the image on your screen. It happens too fast, usually, for us to notice unless we, perhaps, look away or to the side and then we might notice the fluctuation.s. One of the reasons for this is that nothing “outside” of ourselves is real. All is ultimately thought-waves. When at last these waves subside we have at least a taste of Stanza 2: “yogas chitta vrittis nirodha” (The state of Oneness is achieved when all thought-waves subside into the Eternal now!)

In meditation we concentrate on various things, but let us say, for illustration, we are focused on the heart chakra. It takes effort and concentration (achieved, ironically, only by deep relaxation and focused attention) to hold our awareness in the area of the heart, or anahat, chakra. But as we progress in meditation, a steady and prolonged concentration on any object will produce a state of breathlessness. This state of steady perception is the state of dharana. It is the gateway to the highest states of consciousness. Achieving it is the price of entry. It is your “ticket to ride!”

It is interesting that dharana is associated with the negative pole of the sixth chakra. This center resides at the base of the brain, near the medulla oblongata. It is the seat of ego consciousness. In dharana the sense of “I” perceiving or concentrating upon something remains. (See my blog articles on the 8-Fold Path, including dharana.)

In the next stage, dhyana (translated, simply, as meditation), the object yields up its wisdom as the “I” principle merges into the object. In one translation that I have the verse (no. 2) describes the knowledge that flows as “about the object” whereas in another translation it says an unbroken flow of thoughts towards the object. It is a curious and seemingly important distinction until you realize that “you” have disappeared and that the difference in verbs, so to speak, has no real meaning. The important point is that you have become that object. No words, which are but symbols, are confined to the world of distinctions, or duality and there is a point, and it is here, where words simply cannot go.

In an effort to be less mental about it, let’s say you are experiencing a deep state of inner peace. In the stage of dharana you experience this peace even as you witness it and yourself witnessing it. As your consciousness relaxes and expands and joyfully offers itself into this living Presence what results is, simply, Peace. The “I” which watches has become that state of peace. That’s as far as I can go with words.

To return to the correlation with the chakras, in dharana we gaze, as it were from the base of the brain up and into the third eye (the positive pole of the sixth chakra; known as the Kutastha). As our consciousness expands upward toward the object or experience our center of gravity moves up and into the forehead (well, kinda). Hence dhyana is associated with the Kutastha center (point between the eyebrows).

Finally, Samadhi results when even the object, as an object (or state of consciousness), vanishes and we become whatever “meaning” or essential consciousness underlies the object. This is even harder to describe. It is a state of complete absorption and while I don’t want to stumble on terminology here let me say that the sutra itself speaks in terms of a state of oneness with specific objects, or states of consciousness. I will be so bold as to describe this as the final stage of superconsciousness, as it relates to the soul as an individual spark of Divinity (not, therefore, in the sense of cosmic consciousness which comes later). In dharana, we see the promised land; in dhyana we enter the promised land; in samadhi we ARE the promised land. (Hey, I’m trying, can’t you see?)

From Lahiri Mahasaya comes the description that Samadhi takes place when the mind (dhyata), the goal (Brahman), and meditation (dhyana) are undifferentiated, the true nature of the object shines forth. I take this to mean, restated at least, that when the “I” principle (the mind), the soul principle (Brahman), and the process of meditation (act of contemplation) are One in relation to an object, then what remains is the essence (consciousness) of the object. Now you may ask, “define object.”

In these higher states we might meditate on the guru, we might encounter astral beings (angels), we might be receiving a flow of knowledge and wisdom, hearing an astral sound or music, or otherwise be meditating on an infinity of states or internal objects of astral sense. We might be working out past karma from the subconscious mind, even possibly working on present day problems in the material world. At this point (for me at least), and contemplating the sutras in their entirety, I cannot see any end or any limit to what Patanjali means by “object.”

Like the candle that vanishes as we gaze fixedly at it, but in reverse, it’s not the candle that vanishes, WE vanish. Imagine staring out of a window. At first you are daydreaming. Then after a time, the daydream vanishes and you are left in the void, as it were. But again, in these higher stages our fixed concentration upon so called objects results in OUR vanishing. This does not mean, as opposed to daydreaming, that we lose consciousness. No, no, no & far, far from it.  As the entire universe, whether objects of thought, emotions, or material objects are a dream of the cosmic Dreamer and are in their essence consciousness and thought, so we, by deep concentration, enter into and become that consciousness. There is nothing else, for we, too, are but a thought and have no essential reality beyond the Dreamer. Just as at night in our dreams we may or may not be conscious of our own role in the dream, and we might not recall or play the role dictated by our body’s current age or gender, so too we can enter into any other reality, even if but temporarily.

When we experience these three stages of dharana, dhyana, and samadhi in our contemplation of objects, Patanjali calls the combined process samyama. “Sam” is possibly the root for our word, same and is the root for samadhi and for samprajnata etc. Yama means control as we saw in relation to this term used to describe the first stage of the 8-Fold Path. This is important to most of the rest of book 3 wherein he describes the consequences of the three stage process of concentration when applied to various objects. Shall we move on?

In verse 8, Patanjali cautions us that samyama is still external to the seedless or final and true state of samadhi (nirbikalpa). Samyama by itself is not necessarily productive of nirbikalpa. One must meditate on OM and approach samadhi through the stages of Om samadhi and Kutastha samadhi (astral and causal planes through the spiritual eye as Yogananda taught in his lessons). Samyama should be practiced in the order of the stages as given. Samyama is more direct than focusing on the first five stages of the 8-Fold Path (so here we see a direct reference to the stages as not being strictly linear).  

Verse 9 is especially oblique. As I understand it, Patanjali is saying that to reach nirbikalpa samadhi one must set aside the impressions and knowledge one has received through the practice and experience of samyama. The chitta (energy and waves of thought) will alternate between this setting aside (he uses the term “suppression”) and the spontaneous emergence of chitta. (This is a subtle expression of the flux, or thought pulsations, that are the creative engine of the universe.) This stage or state he calls nirodha parinama.

In time and with depth of practice the chitta is at last pacified and calmed. The thought waves have subsided and we experience, at first, the void, or nirvana (no-thing-ness). As water fills a glass from above, or as a boat out at sea comes towards the shore, so at last, we begin to hear the booming shores of Bliss as we enter cosmic consciousness beyond the three worlds into the Infinite Bliss of Spirit.

As verse 10 points out, all past impressions may be now cleared out and neutralized. I take it to mean that the subconscious mind has become en-lightened. To achieve samadhi we must learn to redirect the restless thought waves which go constantly towards objects of desire into a uniform thought wave which is the true nature of chitta (consciousness). This nature is called Ekagrata and achieving this state leads to samadhi. The mind remains calm even when impressions of this calm state arise. This state is called Ekagrata Parinama.

Now that we have reached Samadhi, we are ready to hear from Patanjali how samyama can reveal the nature of the creation. Stay tuned for the next blog!

Blessings,

Nayaswami Hriman