For Wisdom, too, We Hunger! The Battle of Life

Paraphrasing in the title above the words of Paramhansa Yogananda in "Autobiography of a Yogi," we are reminded that all the material success, pleasure, security and popularity in the world can never bring us lasting contentment and true happiness.

Long ago, in the mists of pre-history, on the eve of a great battle between the forces of light and darkness on the Gangetic plain of northern India, a warrior in his chariot, driven by his friend and mentor, pulled up to a stop between the lines of opposing warriors: thousands of warriors, war horses and elephants in armor, death dealing weapons, their sharp edged steel glinting in the sun, mighty chariots bedecked in regal symbols and flags of certain victory, all arrayed for the dreadful moment that was soon to begin.

Troubled by the sight of his own kith and kin against whom he must fight and the thousands he would send to their doom, this warrior, the famous archer, Arjuna, slumped in his chariot in despair for the ugliness, violence, and seeming uselessness of the pending slaughter.

"Why must life be such a struggle?" he, speaking for you and I, echoing humanity's ageless paradox, asked his guide and guru, the avatar and prince, Lord Krishna. Life is so unfair: sunny, today; stormy, tomorrow. Bright and promising in our youth; burdensome and complex in middle age; bitter tasting with regrets and ills in old age.

"I'm not greedy and don't need that much from life," he said. "Can't we just live in peace with one another?" "Can't we just talk this through?" But no, the Dark One is selfish and wants it all. He doesn't like you; he doesn't trust you; he wants you to disappear.

Oh think how easily the competition and rivalry among siblings, nations, the haves and have nots, and competitors could be settled to mutual benefit if we could just learn to get along! Can't the leaders of political parties and factions just sit down and work out compromises in the name of serving the citizens of the nation they are pledged to defend, protect and serve?

Why can't the Golden Rule hold sway over the hearts of all? I pray my way and you pray yours but we both pray our own way each and every day. So why are we not friends? Can we please the Lord of Life with our prayers at odds? Surely not!

Paramhansa Yogananda wrote: "The drama of life has for its lesson the fact that it is but a drama." It is not the destiny of this planet and its incarnate humanity to achieve ever-lasting peace. Who can persuasively say why this must be. But it has ever been so since dawn of time. He who rests comfortably on the laurels of his life may find his bed soon wreathed in the flames of destruction.

Life, earth, water, fire and air vie ceaselessly in endless ever-changing forms. Change is the constant of incarnate life.

The simple pleasures and goals of life all too often betray their true nature by overtaking our, at first innocent, enjoyment and modest intentions with ever increasingly obsessive indulgence and desire. The pleasure of drink becomes the horror of hangover and grows to a compulsive addiction; the pleasure of sex turns dark with selfishness, moods, fights and betrayal. The joy of romance may lead to family life, with its bills, screaming children, and fighting parents. The goal of financial success and security yields but ceaseless struggles to get ahead, the fruit of which is mounting debt and endless responsibilities eclipsing all hope of a balanced and stress-free life. Years of saving for retirement may bring early death from cancer. Such are in the insecurities inherent in material life.

Always the fly lands in the soup; the ants invade the picnic; the neighbor is a schmuck. Famine, war, plague and depression visit our lands with unpredictable predictability.

Yes: there are many moments of peace and enjoyment. But just as much, most people live for the future, always hopeful that things will be better. Self-reflection, however, and only a little is needed, prods us to stay focused and centered, for "you never know!" (My favorite saying!)

"The only way out is IN" it has been said. Not in an escape FROM reality but an escape TO reality. The center pole around which life swirls is our own self-awareness. When things are too good to be true, the "I" of the knowing Self knows this to be so. When things are bad beyond belief, the "I" knows this too "will pass." Only the Self endures all. You were you as a child; a teen; a young adult; and so, on to old age and to your deathbed. The great movie of your life is for your, and for others', entertainment. Have you enjoyed it (yet)?

We receive respite in sleep but no relief from the troubles that spring upon us by day. To those dogmatists of orthodox Hinduism who claim that bathing in the Ganges will forgive sins, the rishis, knowers of the Self, say that one's sins hide in the trees on the banks and jump on you when you come out of the Ganges! "There's no getting out of it, alive!" I like to say.

Is this all too pessimistic? Perhaps. But likely those content with life have either achieved the wisdom of which I speak, or simply haven't suffered in the way that millions, indeed billions, of others on this planet have or living in right now, today. Good karma, for now, but even now you are using up your storehouse of it.

When the soul awakens "to the anguishing monotony" of endless rounds of rebirth, then it cries out in rebellion for a way to freedom.

Imagine yourself gazing out at a glorious panorama: perhaps the Grand Canyon, a sunset at the Pacific Ocean in Hawaii or Big Sur, California! You gaze out, soon lost contemplation and enjoyment (meaning all thoughts have ceased), and suddenly the conscious enjoyment of the scene simply vanishes and there's nothing left but "I." Like staring out a window, daydreaming at first, but soon the daydream vanishes and you are simply "self" aware. No thoughts intrude, no object in the field of vision (or touch, taste, smell or hearing) is being studied......just "I, I, I, everywhere."

This is what it is like to return to your core; to your consciousness; to your spirit. It is not an end in itself; in fact, it's only a beginning. With practice, we call this meditation. Various techniques, especially using thought or focusing on the breath, exist to make this experience a regular and consistent foray into the land of Self-awareness.

As this experience deepens, our awareness of "I" grows beyond I and enters the field of being that encompasses past, present, future, all space and beyond. For many, indeed, most, this state of consciousness is approached in a devotional way. We seek the deep connection that we give a name, and even in image or symbol: God, Divine Mother, a deity, or our guru. Since "infinity" is a pretty large thing (being no-thing at all), there's no end to how it can approached or described, but, like good art and good food, we know it when we see or taste it!

To win the battle of life we need the right weapons; we need to be on the side of the good guys; and, we need to know what we are fighting for. Our most powerful weapon is the mind; it activates right attitude and right action. (To develop the power of the mind we have the tool of meditation.) The good guys are those seek harmony with all life and especially those souls who have achieved the goal. The goal is lasting happiness, unbroken by the vicissitudes, the ups and downs, and simple facts of material life.

Be not afraid, O Arjuna: take up the battle of life and be victorious!

Joy to you,

Swami Hrimananda

Kriya Yoga & Discipleship in the 21st Century

[My apologies in advance for the length of this article. These opinions are not those of any organization but are solely my own.]

I am a disciple of Paramhansa Yogananda (PY) and the line of preceptors who sent him. In this life, I did not know him as I was born in 1950 in northern California and he, PY, left his mortal frame in 1952 in Los Angeles.

I was greatly blessed to become a student and friend of Swami Kriyananda (SK) who lived with and was trained by PY in the last three and a half years of PY's life. Thus in a very real sense, I (and of course many hundreds, indeed, thousands) were blessed to receive PY's vibrations, wisdom, and joy through the channel of SK.

Commissioned and ordained by SK as a minister and, in 2009, as a kriyacharya (one authorized to initiate others into Kriya Yoga), I (and my wife, Padma) offer classes to prepare students to become disciples of PY and to receive kriya initiation (through the Ananda Center based in Bothell, near Seattle).

We do this twice a year and each time we see students struggle with the hurdle of taking discipleship as a prerequisite and a consequence of kriya initiation. In this training, we follow the pattern established by PY during his lifetime and given to us by SK.

During his very active and full lifetime of teaching, SK would regale us with stories of his time with PY. It was not to separate himself from us, as in, "lucky me," it was genuinely to help us understand what discipleship entailed and how important it is to achieving Self-realization. In turn, we share and train students in this same manner.

After SK's passing three years ago and during one of these classes, I was inspired to play an audio recording of SK speaking on the subject of discipleship. (SK gave many such talks during his lifetime.) I was shocked, however, when the students had no substantive reaction to the talk; they were not particularly inspired or touched. Listening to it with them in our living room (where we give these classes), I could feel that they were not able to connect to SK nor yet, more importantly, to either the precepts or the stories that SK shared with them.

It was then that my concerns arose and my thoughts have been evolving ever since.

Allow me to digress: PY's life story, "Autobiography of a Yogi," (AY) describes Lahiri Mahasaya (the saint who brought the practice of kriya yoga back into public view) as giving kriya to all sincere seekers: Moslems, Christians and others (not just orthodox Hindus). Students sometimes ask us about this, especially with the hidden, unstated question of "Why, then, must we take discipleship vows?"

Yet in the AY, Lahiri is told by Babaji (who initiated Lahiri into kriya and commissioned him to spread kriya yoga) to quote from the Bhagavad Gita a particular stanza to all his "disciples" to whom he gives kriya. Thus Babaji states, without reservation, that those to whom Lahiri would give the kriya technique would be disciples.

I am not aware of PY doing this with any regularity but he was known to give kriya spontaneously and/or to those of other faiths. He quotes Lahiri's statements about the universality of kriya in AY, so he obviously accepted and approved it. However, notwithstanding his own example and teaching, I am told that in years after PY's passing, his own organization began to require students preparing for kriya to pledge their allegiance to that organization and to their discipleship to PY as being exclusive of other paths, gurus, etc. (I don't have the exact facts on this requirement but I've heard it repeatedly from others first hand.)

Returning to our subject, then, we are faced, here and now in the 21st century, with the simple fact that PY is NOT in the body; that kriya is being disseminated throughout the world through various lineages and organizations, and even in published book form; and that its worldwide spread was predicted and intended by this lineage. Yet, SK is no longer in body to guide us; and with both PY and most other direct disciples like SK, also gone from this earth, new potential disciples will not have the opportunity to have the blessing of PY's human presence, nor yet that of his direct disciples.

A variety of organizations and spiritual teachers, each of which claims transmission from the kriya lineage of Babaji, Lahiri Mahasaya, Swami Sri Yukteswar and/or Paramhansa Yogananda, offers training in the kriya technique. Each may have slightly different requirements in regards to training and/or initiation.

Even in following the training we have been given by Swami Kriyananda (the pattern follows the training PY employed), there are nuances in respect to the expectations and requirements that we hold out in respect to the meaning and form that discipleship should take.

Let's consider first a person of another faith? Can they receive kriya? Are they expected to be disciples of PY? At Ananda we've more or less considered that people of other faiths are eligible for kriya initiation on the assumption that their participation in that faith is for cultural, family and convenience reasons rather than as an act of deep faith. Is that, in fact, what the masters have intended? 

I, for one, have no reason to assume or believe that this assumption was intended by them. If such a one is loyal to his own faith, is he not a true disciple of PY? I think that such a person can be both loyal to his faith AND a disciple of PY (and this line of kriya masters). How can this be? "God is the guru" PY said often. If a person is sufficiently mature enough to not view his loyalty to his faith as being compromised by his discipleship to PY, and who views PY as an incarnation of God who has been sent to him for his spiritual growth, then why would PY have a conflict with that person's faith (and, if a true faith, why would he?)?

Imagine that this person, say, a Christian, is given personal instruction in his faith by a wise and spiritually mature or advanced minister, teacher or friend. Let's say this person is his spiritual guide. Is that a conflict with his discipleship to Christ? Of course not! The Kriya masters make it clear in their lives and teachings that they represent "Sanaatan Dharma," the eternal religion. Not some new sect! 

True, you might object, saying, "But this mentor is not the sat guru!" True, but how can any one of us know whether PY or any of the others are our sat guru? I don't think we will know until we are much closer to enlightenment. Even PY's guru, Swami Sri Yukteswar, was a "proxy," he explained, for his sat guru, Babaji! We should know the teaching and the precepts but their application to our individual lives is necessarily directional and relative.

Would a self-professed atheist be eligible for kriya? I don't see how. Profession of atheism is as dogmatic as any narrow-eyed religious dogma. A sincere agnostic, on the other hand, who simply professes not to know whether God exists but otherwise is open, could certainly be. At first, his "discipleship" would be the commitment to practice kriya and study the teachings; in time, the descent of divine consciousness will baptism him in true faith and intuitive gnosis. Sri Yukteswar told his disciple, PY, that "joy is the proof of God's existence! (And His adequate response to our every need.)"

Can one who has taken a vow of discipleship to another guru and lineage take kriya? Hmmm, that hits closer to home, doesn't it? I'd say generally, "it depends." If that guru offers no kriya equivalent, is in all other respects compatible in the teachings, and the disciple mature and sincere.......Maybe? After all, the line between this circumstance and the situation of being of another faith can become a very thin line. Besides, PY's lineage is compatible both vibrationally and historically with a number of other saints. So, this is too close to call, at least for me. The issue of having only one guru has two aspects: practicality and principle. Practicality has to do with the admixture of vibration, teachings and techniques that potentially confuses the devotee; principle has to do both with the importance of loyalty (which PY emphasized as "the first law of God") and the principle of the sat (sad) guru: that instrument through which our salvation is destined to come. 

I know numerous devotees whose personal altar contains many true saints. What is the significance of this and the person's inner attunement and relationship to each saint? I generally have no idea. Why should I be the judge? Sincerity and maturity linked with intensity of effort, common sense and intelligence, are the magnets that attract the power of grace. 

Not everyone can integrate this bifurcation of loyalty and commitment so readily. In fact, and in general, our planetary human consciousness is not very evolved this way. We tend toward "either-or," rather than "both-and." One sees more genuine examples of this universality and integration in a culture like India than in the West. 

The downside can, however, be a lack of discernment and an eclectic approach for which no deep roots are nurtured. Nonetheless, we are not here to judge others even if, we must, by the requirements of our role, fulfill some degree of our own discernment of a person's readiness to take kriya and to accept discipleship.

As one trained and commissioned by Swami Kriyananda, I am committed to following the instructions and training he has given to us. My priority is to serve and build the work of Ananda rather than to be a vending machine for kriya. We could not offer kriya if there were not a committed group of disciples operating through genuine attunement to the guru(s) to support this work of kriya.

Yet, as I encounter students seeking kriya for whom very little personal connection, if any, exists in respect to PY (owing at least in part to the passage of time and the disappearance of direct disciples), I must wonder whether our description and training in discipleship which is wholly based on the example of PY and his own direct disciples, is unnecessarily too high a bar; too irrelevant to the daily lives of sincerely seeking men and women living in this conflicted world of ours; people for whom kriya was intended to uplift. How can kriya spread if every potential disciple is expected to accept and have the kind of relationship that direct disciples had with PY, or even what some of us had with PY through SK as our teacher (and who was a direct disciple)?

Is it, then, possible to reconcile these aspects of discipleship in regards to kriya initiation?

I believe it is. I believe we must consider the reality of discipleship for an ever widening circle of sincere souls. Few of these will become members of organizations founded to serve Yogananda's work; fewer still will live in a monastic life, or in Ananda Communities, or become ministers, acharyas, or reunciates or in any other way adopt the outer forms of discipleship and renunciation. Indeed, PY's teachings and Lahiri's own commission from Babaji clearly anticipate kriya for the common (but sincere) "man."

I believe that the simplest resolution of these questions lies in viewing the practice of kriya itself as the primary instrument of discipleship. Kriya, in effect, becomes the guru. Kriya (and its attendant practices like Energization, Aum, and Hong Sau) become the channels through which, by the disciple's sincere effort based on his or her training, inspiration and guidance from the guru comes. Yes the touch (and guidance) of the disciples is the primary vehicle of transmission but by and of itself it is, like the kriya initiation ceremony itself, it is only a beginning. So PY has taught us.

Sincere students should of course study the lives of direct disciples; they should learn the value of serving the guru's work; the importance of devotion; right attitude; the concepts of the teachings of the guru; and so much else. Sharing these essential elements of the spiritual path is important; but, as these students are fresh and new to this, and as the training we and others offer is generally less than one year, we cannot expect them to manifest these qualities overnight! Attunement takes time and practice. Nor, in fact, have we done otherwise, all these years. 

What we've done to-date, however, is to describe discipleship in such a way as hold aloft a high bar of expectations which lies beyond the current reach of understanding and experience of an increasing tide of otherwise sincere and potentially qualified kriyaban-disciples. As discipleship is unfamiliar to westerners and triggers doubt, fear, and confusion, I think we need a broader brush to meet them where they are.

I think, therefore, we should add to our training an emphasis that with right attitude and devotion, kriya itself can be an instrument through which attunement to the guru can grow naturally. It's not the only way, obviously, but as kriya spreads and as more and more come seeking kriya for whom service and satsang may not be accessible or of immediate and obvious appeal, this can be their legitimate starting point and as a starting point, it can be their guide.

I'd like to share some quotes from an unpublished course in discipleship that SK created for training the monks at Mt. Washington back in the 1950's:

In the West, the importance of the guru-disciple relationship is over-looked; one great reason being that it is not understood. Even the more familiar word disciple is not understood. Who were the disciples of Jesus, for instance? Those who followed the discipline of Jesus. There are several references in the Christian Bible to this relationship as a necessity for communion with God. Paramhansaji frequently explained that a disciple is one that follows discipline. Whose discipline? Certainly the blind cannot lead the blind. Neither can a human being steeped in delusion go on alone,as many think to be able to do. One cannot become a surgeon without studying under experts in surgery; no one can become a pianist without studying under a pianist. The same principle is involved in one’s quest for God. Without the discipline of following a true guru one may not find God.

......    Note: In all cases, in the ultimate sense, it is God who is the Guru: First,through His Law; second through books and teachers; third, through the most direct channel possible, a guru. Lesser teachers turn one to themselves. A guru’s wish is only to turn devotees to God; to lift them up to his own stature of spiritual realization.....

......  The practice of the techniques is essential. Many times I have heard our beloved Master say to a disciple, “Practice your techniques. It is through the techniques that I can help you.”  He has given us these great techniques, but it is up to us to use them for our own salvation."  

When you read the AY and its frequent references to kriya, and the writings and lectures and lessons written by PY, it is abundantly clear that the principal, and most visible and objective legacy he has given the world is KRIYA YOGA. It seems inescapable to me that PY intended kriya to be the instrument of attunement for future generations and centuries, when little else other than books and a relatively few number of dedicated and attuned disciples exist to carry on the work.

The only other choice, apart from just printing the technique (as has been done) in a book, is to require commitment to an organization to receive the requisite training and support in satsang and service. This is precisely what PY's own organization apparently has done. 

It is understandable. I, too, find sometimes frustrating the mercenary and ignorant impulse in some seekers to come for our training, take the kriya, and "run." They do not understand the importance of satsang (fellowship), devotion, and seva (service) to the guru's work. Yet, SK has made it clear that we do not require membership or service to Ananda as a requirement of kriya initiation.

Nonetheless, when I survey some Ananda members who outwardly fulfill all of these things I don't always see true devotees, either. It takes time to grow our attunement to the truth. We who might be privileged to train and initiate others and therefore act somewhat as gatekeepers, must be careful not to create hurdles that are inappropriate or skewed by our loyalty to the organization we serve in our guru's name. 

Today's seekers have little exposure and sometimes a great deal of ignorance, misunderstanding or wariness regarding the meaning of discipleship. We can share what we've been taught; share what we have learned. But we must not impose either the ideals or our own experience on souls whose karmic pattern of unfoldment is uniquely their own. 

So long as they are sincere and are open to learning about the precepts of discipleship, I believe it is up each to approach and express their discipleship uniquely (so long as other requirements, namely, learning and practicing the other techniques that are part of the kriya path are fulfilled). One who goes to the altar of matrimony may be confident or have secret reservations but so long as they are sincere, the outcome must await the unfoldment of the resuls of their efforts and their karma. 

Let us make kriya yoga available for all who are sincere!

Swami Hrimananda

Secret of Happiness: It's Directional; It's UP!

Truth is simple: all else, complex.

How easily we stumble into the darkness of confusion and doubt by looking down into the labyrinth of our troubles, indulging our fears and self doubts, accepting the judgmental verdict of others or what we imagine that judgment might be!

If our own happiness, satisfaction and contentment be our guide and our goal, no one condemns us more than ourselves: no distant deity, no colleague or intimate can do to us what we do to ourselves.

As Paramhansa Yogananda has said, "If we want to be unhappy, no one can make us happy."

The turning point in maturity and spiritual awakening can be said to take place when we know without a doubt that there exists a separation, indeed, a gulf, between what happens to us and our reaction to it. "All conditions are neutral. They seem positive or negative, happy or sad according to the attitudes of the mind." (P.Yogananda) Only as and to the extent we gain awareness and control over our responses to life (including our own thoughts and emotions), can we begin to be the masters of our fate and destiny............and HAPPINESS!

Recognition of the separation of the world around us from the "ME" is but the first step. It is by no means the last. A teenager will rebel or reject his his parents' values and upbringing, but may, in the years that follow, return to embrace those values consciously (like the prodigal son). In a similar way, the soul, in the form of the ego (defined by Yogananda as the "soul identified with the body"), may be inspired, at first, to wean itself from the attractions of material life in its spiritual search. But as the seed of spirituality grows into a mature tree, its leafy and lofty branches nourishes and protects all who come to it for shade and refreshment. The soul's very detachment from an ego-centric life is not the life negation that other egos assume. Life negation is not the consequence of a spiritually mature form of nonattachment! Indeed, quite the opposite. Nonattachment makes life affirmation truly possible because not biased by personal interest, likes, and dislikes but motivated by what is right and good for all.

Nor is nonattachment a recipe for boredom or for being a bore. Nonattachment brings a constant flow of joy, humor at life's ironies, strength in dealing creatively and positively with life and compassion for all beings. Self-involvement, by contrast, sees the world revolving around itself. Its centripetal force steadily makes one's life view very narrow and, ultimately, rather boring. Why, then, doesn't everyone seek to expand his sympathies to include others? Habit, first and the ego, second, protecting its turf and fearing the unknown! And: reinforced by the power from which ego separation came and which sustains it so universally in human minds.

As a young man working in the world of business, I was astonished to see that the most successful investors, inventors, and business types were those whose focus on making money was a distant cousin to doing what they loved and were good at. By contrast, the "losers" were inevitably those most attached to the results. The little guy buys high and sells low, moving with the crowd, trembling eagerly at the prospect of profit or panicking in fear at the prospect of loss. Thus even in the grubby realm of making money, the law of non-attachment to the results holds sway. (Krishna, in the scripture of the Bhagavad Gita, called this form of action: nishkam karma: acting without desire for the "fruits" of action.) Nonattachment is the secret of success in all things. This is one of the great paradoxes of life.

Financial success however is no guarantee of happiness. Far too many mistake the one for the other, and, if they succeed financially, they will find, after years of strain, the coin debased. 

Life's challenges will always be with us. In this world there are no absolutes. Ill health, death, disappointment, betrayal and failure alternate with their opposites. As we mature and grow spiritually we can take in long, even strides the vicissitudes of success and failure with increasing equanimity and calm cheerfulness. Ironically, this distance, this dispassion, allows us to embrace WHAT IS with humor, with compassion, with wisdom, and with creative vitality. 

This world is a world of energy and constant change. We never stand still and, unless we harness conscious intention and will power towards a given goal and in a specific direction, we will bob up and down like a cork on the ocean of life. Thus, our journey towards happiness must be seen in directional, not absolute, terms. If we learn to love another person, we may begin with human love, which is rife with attachment. But if we consciously try to leverage on our love-relationship to make it ever more unconditional, than our human love can grow towards unconditional, divine love. In this way, my ability to love even one person can be a doorway to perfect in me my capacity to love all without condition!

Being energetic, enthusiastic, willing, helpful, creatively engaged, and compassionate (while yet also wise): these are the simple steps that make for human happiness. A selfish person is never happy in her selfishness. A giving person finds satisfaction in helping others. Are these enough, however? No, but an excellent beginning. Imagine if enough people aspired sincerely to these merely human qualities, we'd be living in a paradise on this fair earth.

Where's the fly in the soup? Well, the problem is this "ceaseless flux" thing. The average person might affirm enthusiasm but life keeps score and wants to settle accounts. It prefers to keep the universe in balance. It has this annoying way of popping balloons. You see it goes like this: "whatever goes up, must come down." If we push the rope of attitude "up," it will have to come down, eventually.

Is there a secret escape: a skylight out of this dilemma? Yes, there is. But even if there wasn't, the effort to express enthusiasm would be worth it. Swami Kriyananda (my teacher) said of himself, "The reason I love is that I am happier loving than hating." To affirm enthusiasm does make us happy, even if just for a while. But it's at least the right direction, you see?

The skylight however is the discovery that enthusiasm isn't your invention. It comes from your own higher nature. This nature isn't personal: its universal. The secret of enthusiasm (and, therefore, happiness), however, is to know that happiness is an "inside" not an outside job. It is a product of our consciousness, not outside circumstances. Enthusiasm for vacuum cleaners (if you are a sales person for such) can't carry one very far by the nature of vacuum cleaners: nothing's perfect; competition may come up with a better one; too many people have one already; the one you are selling may be over priced etc.

Enthusiasm is larger than you: just as life and the universe are vaster than any one person. Enthusiasm (joy, peace, etc.) is like a radio station. All you need to do is to tune your receiver to that station. The more powerful your receiver the more happiness stations you can choose from. What if, "by nature," you are not an enthusiastic person? Then ACT enthusiastic and the power of your affirmation will automatically and magnetically turn the dial of your receiver to that station! Again, the direction of our efforts is vital.

Meditation offers the single most effective way to experience a state of mind where life affirming qualities like joy and peace can become increasingly your new and permanent self-identity. Living from your center is like having a box of chocolates where you know that each one has a creamy, yummy soft-center. Not like that box of chocolates like Forrest, Forrest Gump had. You know, the one where you "never know what you're gonna get."

Enthusiasm, like joy and peace, is an invisible and conscious force which, if we affirm that we do have it, will respond to support us. This is the anti-gravity serum that allows us to defeat the up and down-ness of the law of opposites which otherwise rules nature. This teaching is at the heart of the once popular pop movie, "The Secret." It's called magnetism. Our "energy" is like electricity: it generates a force field which attracts to it a like kind. Energy, then, based on attitude and reinforced by action, is the key to our destiny.

Yoga practice (by yoga, I mean primarily meditation but also its physical forms: postures) takes this a step further. Not only by "sitting" or "stretching" can one experience inner peace, but by consciously working with the life-vitality of the body to move this life force from the lower parts of the body up to the brain! A yogi learns to experience the body not merely as a physical mechanism, but as a creative vortex of vital, intelligent, life-giving energy.

Just as we look up when happy and look down when unhappy, so too yoga practice teaches us how to move the "energy" of the body upward. In the very process of this movement, we experience greater calmness and joy. It's not wholly mechanical for the mind has to cooperate rather than fight this process. As happiness (etc.) is a state of consciousness and not merely a "thing," it requires conscious intention, not just mechanical movements to attract it. But nonetheless it's amazingly easily to prove that a flow of energy in the right direction can change your consciousness. No belief system needed.

As we progress in the pursuit of true happiness, we gradually awaken to the reality that this joy exists not just within us but all around us: indeed: everywhere. We discover that this reality is conscious; it is self-evident to our own experience. This reality is super-conscious, meaning omnipresent and omniscient and, indeed, is the essence of life itself. It connects all matter and all people in one larger-than-life vortex of Consciousness and the reality of it becomes intuitively incontestable to your inner experience and sight. It is called: God! Divine Mother, or Father. or Holy Ghost or AUM.

Ultimately, this divine consciousness is both the source of, and the solution to resolving, all the opposites, both positive and negative. But that doesn't make negative as "good" as positive! Positive attitudes foster happiness far more effectively than negative ones. The bad guys go to jail; the heroes are honored. Our "job" is to move in the right direction (positive). When we discover the greater reality from which they come, then we are drawn magnetically towards our Source. It is in the baptism of our consciousness in that divine state where the opposites do not dwell that our efforts achieve both beatitude and increasing permanence.

To start this journey seeking the Holy Grail of happiness requires no dogma. Anyone, atheists included, may embark upon the adventure. The goal and the path are self-revealing, for, the secret of happiness, like the "kingdom of heaven," is, as Jesus Christ said it well enough, "within you."

Joy to you,

Nayaswami Hriman

Easter : Who was Jesus? Who am I?

The grand story of the resurrection of Jesus Christ is ripe with spiritual lessons for all times and for everyone. I would like to share some thoughts that, while lacking in interesting history, or great moral lessons, or deep philosophical or Vedantic insights, are more personal to daily life and applicable to most, if not all of us.

Let me start by saying that in my many years of studying and sharing the teachings of Paramhansa Yogananda on the subject of the Bible, including the life and teachings of Jesus, I have found the story of Jesus' conversation with his close disciples asking them the question, "Who do men say I am" to be among the most fascinating and fruitful of contemplation.

I have long and often stated that the question of "Who is Jesus Christ?" is nothing less than the question "Who am I?" One of the first modern Indian gurus whose teachings captivated me (before I even had heard of Yogananda) was Ramana Maharshi who was famous for teaching the technique of self-inquiry: "Who am I?" We all know the counsel inscribed on the temple in Delphi, Greece, "Know Thyself!"

In my sixty-five years of life I have come gradually to see that the greatest challenge to happiness faced by most sincere and intelligent people, including devotees, is self-doubt. Comparing oneself to other like-minded, sincere, energetic, creative, talented and intelligent people is far more often a cause of discouragement than it is for inspiration or gratitude.

Yogananda said that inferiority complex is simply the opposite of superiority complex. Each is a side of the coin of ego. He defined "ego" as the "Soul (mis)identified with the body." So while I will focus more on self-doubt than braggadocio, understand that the latter is simply a smokescreen for the former (and vice versa).

Dwelling on what others (may) think of you, or what perhaps someone has said to you (in criticism), or how you were snubbed or ignored occupies far too great amount of time and angst to prove productive or useful introspectively. Such musings rarely prompt positive changes in one's life. Instead it is like nursing a wound or favoring an injured limb. It becomes a habit. We all know someone who takes this tact to the point of becoming paranoid but far from reaching that stage of delusion, most of us surely find nothing redeeming from the exercise.

On the other hand, just as physical pain is there to warn us to stop doing something injurious, so guilt exists to prod us to make changes in our life. How often, however, I have observed that those who dwell habitually on guilt fail to make any changes because they imagine that by dwelling morosely upon their guilt they have exorcised their need for further recompense.

Jesus' resurrection showed his power over death itself. Spiritual or psychological paralysis, if not spiritual death, can occur by our habitual indulgence in self-doubt, unworthiness, and temptation to give up.

Yet is "self=love" the answer? Should we actively bolster our self-esteem by self-praise or boasting? Obviously not. Yet it is true that we can't really and truly love another person (what to mention love God), until we love ourselves. By "love ourselves" I mean until we have some degree of self-acceptance and contentment (including inner strength and calm confidence or faith), our self-doubt will eat like a cancer on any balanced attempt to love another. I say 'balanced' in contrast to co-dependent love.

I have seen self-doubt gnaw at a devotee's faith until the devotee leaves the spiritual path all together.

The solution to what I call our "existential" unhappiness is, as always, "God alone." Let me explain.

First: by "existential" I mean, by way of example, a person who seemingly has everything that most people would desire but is not happy. You don't know why, but there it is. This person might even be clinically depressed. In any case, definitely unsatisfied: but for no obvious reason(s). This can be a general state of affairs or related to a specific aspect, talent, or gift that he has. Take a successful artist or businessman. Such has the makings of what most others in his field would want for themselves. Yet, even in his success, he remains discontent; unsure of himself; unhappy.

The saints and masters are the only ones who show us how to find true happiness. Success in no other human endeavor consistently yields the Holy Grail of human happiness.

"Naughty or good, Divine Mother, I am yours!" Paramhansa Yogananda once wrote. When we see ourselves, our combination of successes and failures, talents and shortcomings, as a tiny piece of the great cosmic wheel of life and all things that we do as our efforts to seek the Holy Grail, we can better forgive and accept ourselves as "doing the best we can."

We should try, indeed, to do the best we can. We have to be sincere in that. But having done so, we "offer it up" as my dear, now departed, mother would counsel her children long ago. Living in the presence of divinity in human form (our form; the guru's form; the form of all others), we find it easier to resurrect our soul's memory from the intensity of the marketplace of buyers and sellers, flatterers, sycophants, and self=styled enemies.

Swami Kriyananda, founder of the worldwide work of Ananda, and direct disciple of Paramhansa Yogananda, was my teacher, too. In his counsels and in his writings, e.g., the book "Sadhu Beware," he speaks about dealing with the inevitable (or merely perceived) criticism that everyone receives. ("No good deed goes unpunished" is a modern saying.) Among other things, he counseled to ask oneself if the criticism is deserved. If so, try to change yourself for the better. If it is not, then let it go; forget it. Most people are wrong most of the time, anyway.

Swami Sri Yukteswar counseled his disciple Paramhansa Yogananda to say, "Maybe you're right." And, then leave at that so far as one's response to criticism goes.

Meditation is the most efficient and fastest way to resurrect our identification with our eternal, changeless and ever perfect soul and to gradually dissolve our identification with the body and personality. For in this world of praise one day and blame another there is no end to the cycle. After all, they crucified Jesus Christ, didn't they; and he was blameless! So you and I, far from blameless or perfect, are naturally ripe candidates for censure.

"I am a child of eternity. I am ageless; I am deathless. I am the changeless Spirit at the heart of all change."

Be thou then, too, the resurrected Christ consciousness of your soul. Even-minded and happy should be our guide and our banner of victory over the death-infected ego.

Happy Easter!

Swami Hrimananda

Good Friday, March 25, 2016 : Redemptive Value of Unearned Suffering

Throughout history, humanity and its spiritual (and political) leaders have recognized the value of group acts of fasting, mortification, purification and forgiveness. Even in America, since revolutionary times, Presidents have called for such acts in times of war or other need.

In India, since ancient times, the redemptive power of purification through acts of discipline and mortification are recognized and widely accepted. Known as yagya, such acts historically acquired a complex ritualistic form in addition to personal acts of prayer, meditation, and purification through fasting and other means.

Both Mahatma Gandhi and Martin Luther King, Jr. acknowledged the need and redemptive power of accepting suffering, in effect, taking on karma, for its transformative power not only upon oneself but upon others: indeed, others who deem themselves even your enemies.

We express this principle in our own and more positive way in today's culture. We speak in terms of an investment, like borrowing money to go to college or investing in a new but promising venture. But money, though abstract, is traceable in its cause and effect, whereas the good karma of purification is far, far more subtle. Sticking to a healthy diet; the benefits of regular exercise; the long-term value of conscious and respectful relationships: these are simple but accepted examples of the value of delayed gratification for personal benefit. But in these common examples the beneficiary is principally oneself and the benefit is primarily material in nature.

Today is Good Friday, the day we commemorate the suffering and death of Jesus Christ on the cross. The sacrifice Jesus submitted to by his death on the cross fits well into this precept of the power of unearned suffering which has been universally recognized by humanity since ancient times. It is not clear how the transference of karma actually operates. In his famous life story, Autobiography of a Yogi, Paramhansa Yogananda describes (at various places in the book) the power of a saint to take on karma. He himself did so in the latter years of his life for the benefit of his disciples.

For us, it is generally disadvised to pray to take on another's karma. Not only is the technique not revealed except to those more highly advanced, but the sanction to take on karma must come from God. Nonetheless, we commonly pray for the well being, health and healing of others and, to varying degrees, believe in the efficacy of prayer. (Don't go looking for trouble: "sufficient unto the day is the evil thereof" is how Jesus put it.)

So while we may not know the details of the transference, we intuitively hold fast to its potential and its value. Obviously, Jesus' suffering did not change world history to the degree that all sinning suddenly stopped or that the effects of all sin have been erased. Just as obviously, therefore, Jesus' dying "for our sins" must be understood in a more specific and defined sense.

It takes a subtler consciousness to intuit the connection between souls; the power of thought and intention; and the channels that can be created by the laser-like direction of life force energy. In general, modern minds are neither subtle, nor focused, nor convinced therefore of their own power. We deem our thoughts, for example, to be private and without impact upon others. In a higher age, long into the future, humanity more generally will acquire these latent mental powers. Most of us, do, however, experience these connections from time to time though we might not make special note of the incident(s).

Tales from ancient India are filled with examples of how a person goes off to the Himalayas to meditate for twelve or more years in order to acquire the power (called a "boon") granted by a divine source (a deity or saint) to accomplish some worthy (or even unworthy) goal.

Imagine if the people of a nation, such as America, or India or any nation, came together in prayer, fasting, and other forms of self-sacrifice for the benefit and welfare of some noble goal or in asking forgiveness for its own errors! Unfortunately in today's consciousness only lip service would be paid to such a call and not likely would sufficient numbers gather sincerely to do so.

Our leaders have forgotten this principle in their efforts to win elections and secure the power for their own agendas. Gone seems to be the understanding of compromise, when each side gives up something they hold dear in order that a greater good can be achieved.

The glory and triumph of the resurrection of Jesus is inextricably linked to his sacrifice on the cross. Even professed Christians tend to miss the connection, viewing his resurrection, as is common, as simply a miracle or grace of God. To advance spiritually and to help others spiritually requires sacrifice. This is known as tapasya in Sanskrit and in the tradition of India and the practice of yoga. Energy begets energy and energy directed towards a goal generates magnetism to enlist a greater power which is the ultimate key to success.

As we celebrate Easter, then, let us not forget that life asks of us self-offering into a higher purpose than ego gratification. This is the universal law of life (one form offering itself into another) from which comes the sunshine (the sun burning its fuel up), the rain (the clouds dispense their water), and perpetuation of life itself. Soldiers sacrifice their lives for their country; parents sacrifice for their children; inventors sacrifice to create new and useful products; devotees pray for others; the masters come into the world, voluntarily taking on the suffering inherent in human life, to uplift souls who are ready and receptive. On and on the eternal wheel of birth, life, and death.

We were not born for our own gratification but to offer ourselves, like Jesus, onto the cross of dharma, for the good of our soul and for the good of others. My dearly departed mother counseled her children at times of pain or discomfort, to "offer it up." This is the hidden message of Easter: the light from the East comes to those who offer themselves up for a greater good: the bliss of the universal Christ consciousness that resides at the heart of every atom.

Happy Easter and blessings to you,

Nayaswami Hriman

Dying to Learn How to Die

Most of the readers of this blog know Nayaswami Tushti Conti who, after a battle with cancer, has passed on from this world just a few days ago.

One of the interesting aspects of her process was the understandable desire on her part to "die consciously." It is axiomatic in the tradition of yoga, and presumably all spiritual traditions, that to die peacefully with "God on your lips" is something of the gold standard for the death of a devotee.

Yes, it's true that a liberated master is said to exit his body consciously, knowing even the time and the hour beforehand, but in these thoughts that I wish to share, I'm not referencing that state of consciousness. Only the lesser goal of exiting in peace and with conscious, devotional awareness.

I have no pretense to offer any deep insights into the process of dying but certainly this hope of dying consciously spurs thoughts and reflections in the minds of the devotee-friends of Tushti.

No experienced hospice care giver; no experienced midwife or obstetrician; no thoughtful observer of life itself is unaware of the simple fact that each death, each birth, and each life is unique and personal. It is not reasonable, therefore, to burden one's expectations of death with a judgment of "good" or "bad" or holy or profane based solely on the incidents and attributes of a particular person's dying.

Take the daily example of "falling" to sleep. One simply CANNOT WILL oneself to sleep. To "fall" asleep, you have to let go; relax! Dying must surely have a similar aspect: not in every and all cases of natural death but the basic stages of resistance and final acceptance or surrender are fairly easily imagined and readily observed with even some modest amount of deathbed experience.

We, as devotees, must consider the importance of accepting not just the time but the circumstances of our death. We cannot say what karma of our own might be released by end of life suffering if accepted with faith and equanimity. Naturally we would all like to have a peace-filled, joy infused passing, with friends at our side, and angels and masters above! But whether or not we are granted this grace, we should not judge ourselves or others by its yardstick.

It is also axiomatic that one's thought at death importantly affects one's journey "northward" into the astral realm and, just as importantly, one's next incarnation (if any). The thought of God, and self-offering without reservation into the light, can propel one past mountains of past (bad) karma, or so it is said. (Krishna so states in the Bhagavad Gita and similarly in the Tibetan Book of the Dead and numerous other traditions.) [So, too, as we "fall" asleep our last thought can impact our sleep, our dreams, and the state in which we reawaken in the morning!]

I very much like this thought-at-death "escape clause;" in fact, I have a lot riding on it. Unfortunately I have this nagging thought that "as I have lived, so shall I die!" If one has had no God-remembrance in his daily life, why would it suddenly appear at death: the moment of extreme renunciation of attachment to the body, to loved ones, to fears, attachments, unfulfilled desires, regrets and so much more?

Yet, I think it's one of those "both-and" kind of things. I can picture, for example, a person who truly loves God but has had many challenges in life: addictive habits, for example; or extremely poor health; then, at death, this person makes a heroic effort to surrender to the love of God. At such a moment perhaps all the karma, all the challenges evaporate in this moment of supreme surrender to the light.

As the life force withdraws from the organs and tissues and breath begins to fade, the "I" is beginning to "shrink" as the life force is squeezed, as it were, into the the narrow passageways of the astral body. We do this in a partial way each night as we "fall" asleep and rest in the lower energy centers (the chakras) of the spine. This is in part how and why our senses shut off and are generally unaware or untouched by outer lights, sounds, and so on.

Deprived of the day-to-day and lifetime identification with the body, the senses, passing thoughts, memories and desires, the "I" seems to fall asleep; to wink out, like a light bulb being shut off. Thus it is that many people at death appear or in fact do fall asleep and fade away, seemingly unconscious. That seeming fact however is also illusive; hearing, being the last sense to fade away, gives to the apparently unconscious dying person a link to his or her surroundings such that, he may not be able to visibly respond or react to what is being around him, he may nonetheless be affected, emotionally or otherwise.

Reports of a last minute rush of wakefulness, even when otherwise heavily sedated, is not uncommon: whether immediately before death or within hours or the last day. Thus it is a back and forth between wakefulness and a kind of sleep. There is no end to the iterations and symptoms that can be observed in dying persons when surveying a large sampling of deaths.

Paramhansa Yogananda wrote that the sojourn between earthly incarnations is marked mostly by a kind of sleep state: not unlike what we experience each night. Deprived of a physical body, with its brain, organs and nervous system (including senses) the average person is not capable of retaining consciousness in the prolonged sleep of death. It's like those who can climb Mt. Everest without oxygen. Few can do it. Deprived of oxygen of breath, most people go unconscious (actually, "sub" conscious).

But there are others who live more directly and more frequently in a state of expanded awareness, living, in effect, on the direct current of the intelligent life force that makes life in a human body possible to begin with. Deep meditators who effectively control their breath and heart rate, slowing it down not into the state of subconscious sleep but into an intense state of heightened awareness, will more likely enter back into that state during the dying process. Those whose lives on earth were lived more in the brain and higher centers (say, from the heart upwards), people such as devotees, saints, meditators, inventors, composers, scientists, mathematicians, humanitarians, and the like, are also more likely to remain conscious of the astral realm.

So as we slip towards losing our breath and our heart beat and are being "squeezed" into the astral tunnel from which we came into the body (at conception), it either appears or is in fact most people's experience to go subconscious. I suspect that one can no more by will power alone remain in the conscious, wakeful state during the final stage of dying than one can do so when falling asleep. [As the baby being born is squeezed and pushed through the mother's birth canal, so we, being reborn on the astral plane at physical death, are squeezed in the upward direction through the birth canal of the astral spine.]

The difference however is that, whether by divine grace, good karma, and/or actual life experience, it is possible, I believe and have been given to understand, to exit the body more, rather than less, consciously. But the "more" is not the day-to-day conscious mind and consciousness of the personality version of "I," it is, I am certain, the higher mind of superconsciousness, stripped of attributes but intensely aware with undertones (or overtones) of joy, peace, energy, the astral sounds or inner light, etc. No doubt, as we are taught, there are some who do so in the presence of or guidance of God, guru, etc. Again I say: there is no one set pattern or experience for everyone.

This "squeezing" is like squeezing the water flowing in a hose; by temporarily limiting the diameter of the flow, the flow shoots out with greater force. In an analagous manner, it is commonly reported that upon exiting the body and entering the astral realm, one enters into the "light at the end of the (astral) tunnel [of the spine]." There one is greeted by loved ones; by one's guru; by an angel; etc. There is a moment where a life review takes place and we see the significance of events that perhaps we didn't really notice. We receive a kind of report card. It is not judgmental, it is, in a spiritual sense, simply a review and a report. Perhaps it is a moment to resolve to do better in the future.

How long after that intense experience wherein we have a heightened experience do we retain consciousness is dependent, then, upon the factors described above. Most people, fall asleep for a much needed rest after a long or difficult life, or suffering in old age, regrets, disappointments and so on. Since this topic is worthy of a book, I can only go so far in a blog article.

Mostly my point is to offer reassurance that each of us must face our final exam as best we can with courage, faith, joy and gratitude. We need not concern ourselves for the ideally "perfect" ending. Let us live in the light rather than hope it is there in the end. It will be there one way or the other if we have lived it day to day.

As for our friend, Tushti, we know she is well and in joy. Her life was lived in that consciousness and her dying confirmed it.

Blessings to you and may we each approach life's Final Exam ready to succeed!

Nayaswami Hriman

PS A further consideration is "What of "Me" survives past death?" Maybe some other time.

Here Today; Gone to Maui!

There's nothing like being a tourist to view life as a play, actors entering the stage and the exiting, to be seen no more!

Ah, indeed....paradise....Hawaii is no place for serious thought.......seriously?

Every time something deep comes into my mind, a mango or papaya intervenes, or the sound of crashing surf across the street reminds me of the waves I am missing!

Well, we've enjoyed our brief time here, though time stands still when there's nothing going on and no appointments to meet, or decisions to be made!

It's interesting how we humans, parading in our swim suits and beach attire, are SO self-conscious of appearances when, in fact, being far from home and away on vacation, no body will remember you or care. The few who notice have no comment and what judgment they render is silent and fleeting!

If one were at home, at a pool, spa, or lake, and being around friends, the self-consciousness would grow in leaps and bounds, but why should it? Sigh.......one advantage of being "mature" is the ease and conviction with which one simply doesn't care to imagine what others might think or see!

Seeing all these people parading by I wonder what stories are there to tell! Imagine how much their stories differ from their outward appearances!

I think it is good that one takes a break from routine and from familiar surroundings and people. It is good for the soul to be unknown and to shed the "clothes" of self-definitions and the expectations and opinions of friends in order to be "naked" before our soul and our God.

We've had a lovely time here on Maui and are thankful for the friends who have made it possible to take this break from a very intense schedule.

The politics of America faded, thankfully, from view, and so have many other things, yet, not everything. There are existential issues that no one can dismiss.

A dear friend, for example, has been in transition from this world, fading daily, but not quite gone and not quite there. The pall of death, its meaning and its finality, weigh upon the waves as I ride them joyfully toward the shore. It's not sadness for her departure, nor yet for any sense of my own loss, but rather the question lingers, "Will I be as present and joy filled as she when my time comes?" The sense of impermanence of life, indeed it's lingering meaningless, hovers like a dark cloud.

Not that I have a particular investment in meaninglessness, it's just, rather, the question of WHAT exactly is MOST meaningful? What parts are important and what parts are NOT!

When in my mid-twenties I traveled to Europe and Asia for over a year, I remember flying back to America and praying that I not get caught up in the littleness of life (again). Well, I've learned that it's not the details that are the problem; it's our attachment and identification with them. After all, it's no small detail when one is hungry or thirsty! It can become pretty important then.

Why can't I just take a vacation? A vacation is NOT a vacation from issues; it's a break to put them in perspective. If you don't plan or take a vacation, you are avoiding your issues!

I am deeply grateful for the grace of a true Guru, for the practice of kriya yoga, true friends and the privilege of spiritual service. All of these bring the parade of life's potential meaninglessness into clear and beautiful focus.

Joy to you and welcome home to me!

Hriman

Taming the Monkey Mind – Part 3 – Monkey Business!

It’s important to get along with your pet monkey. It’s also important to establish that you, the Self, are the alpha of your one-monkey troop. So, now it's time to teach your monkey some meditation tricks. It’s no use berating him (or “her,” but “him” sounds better). No, we have to demonstrate that our Self is a true and inspired leader. More on this soon, but, first:

“A word from our Sponsor,” Emperor Soul (Sole):

No amount of meditation tricks is going to trick your monkey into believing you want him to lie still unless YOU really do. There is, you see, something else needed and it's not a trick. It has to be real. You will be surprised by what I have to say.

Simply put: you have to WANT to be still. Yes, I actually wrote that. You object by saying, “Well, heck, that’s what meditation is all about and of course I want to meditate!” Paramhansa Yogananda may have responded to someone who said just that when he wrote: “The soul LOVES to meditate but the ego HATES to meditate.” 

You can trick your monkey but you cannot trick your Self. Very few meditators have reached the point, sustainably and consistently, where they have no inner resistance to meditating and do so consistently. 

Moreover, none of them are reading this article because what few of these exist don’t need to. You might argue by saying it’s your monkey that HATES to meditate and you wouldn’t be wrong, but there’s something deeper than mere habit that resists meditation, too.

It’s called many things but most commonly we call it the EGO. Yes, the monkey is part of the ego, but mostly the monkey is active, reactive, and restless, a product of necessity, survival, and habit. But there is something deeper and more still; it is dark, like the subconscious — meaning very difficult to “see” — because always “behind you” yet always there. If and when it decides you are more than a meditator and are, in fact, a serious devotee and disciple seeking Self-realization through ego-transcendence, it will put up a fight that will make the monkey seem like a pet. 

It is, in effect, the master of the monkey. This series of blog-articles are about the monkey, not the monkey’s master. That’s not an article; that’s a scripture; and more than a scripture; that’s the “greatest story ever told.”

For now, however, let me say this about that: the secret to achieving stillness in meditation is that you must truly and sincerely, and with energy, WANT to be still. Whether your incentive finds expression in philosophical or intellectual terms, devotional feeling, or by sheer will power (or, most likely, some combination of all three), it must be there for you to have the power, the patience, and, in time, the skill to train your monkey to become a pet monkey.

This is why you should never be very far from having a quiver of arrows handy that enumerate the many important and inspiring reasons WHY you want to meditate. When the monkey is acting out whether by mere habit, by stress or circumstantially-driven emotions, or the influence of its master ego, you, the peaceful soul-warrior, must reach behind you and draw from your quiver several peace-dipped arrows, one by one, reason after reason (powered by determination and ignited by inspiration) to anesthetize the monkey.

Because if “you” don’t really want to meditate, the monkey’s going to stay on top. Every day, therefore, you must stay in touch with the peace of meditation or any other aspect of the benefit(s) of meditation that inspire you to want to meditate as soon as you get up, or as often as you can.

OK, our sponsor (the soul) has spoken. 

Now, back to our subject: meditation techniques to train your monkey.

   

   1.       Begin every meditation (if needed) with an examination of conscience (an old Catholic term, I believe). What’s bothering me right now? What’s on my mind? Acknowledge this and promise it that you’ll come back to it after meditation. Write it down if you must.

   

   2.       Otherwise, start every meditation in your heart. Take whatever time you need to settle and harmonize the feelings of the heart in the direction of peace, calmness or devotion: that, “Aaah, I have come home! Good to see You again, old Friend!”

   

   3.       Assuming the monkey needs some petting, you should have in your routine no less than two pranayams (breathing techniques). Use them with consecutive breaths to energize and relax first the body; then the heart and finally the mind. (I do this in the kumbhak (holding phase) of sequential breath cycles by filling first the body with breath, energy, prana; then holding it behind the heart; and then finally in the mind, clearing out the fog of restless thought so the sunshine and blue skies of mental clarity break through.

  

   4.       Then, stepping away from controlling (yama) the breath, slip into merely observing and “watching” (niyama) the breath. Do so with keen, focused, and calmly engaged interest. (I am not giving a technique per se, but the “bhav” or feeling with which to observe the breath with whatever technique you’ve been taught.) You might imagine your breath as an old friend. He’s been with you since your birth, remember? Imagine you are sitting together on the couch, intent upon one another but not necessarily talking; enjoying each other’s silent company, like real friends do.

  

   5.       If you do speak, do so with each other in a simple way. Use a mantra or affirmation with each breath.

   6.       If thoughts enter the room, like a waiter eager to ask you “Is everything all right” just as you are in the middle of an important sentence, then consider this response:

a.      Observe the thought passing through.

b.      Observe your reaction to the thought.

c.      Notice that the two (thought vs reaction) are two, separate things (not one thing)

d.      Discard or dissolve the reaction;

e.      Notice the thought vanishes.

f.       Enter (however briefly) space-mind (the space where the mind resides—devoid or waiting for the next thought).

g.      Gradually expand the time and depth of your resting in space-mind-time.

h.      Enjoy Being there.

i.       Or, if you're not ready for space-mind-time, then go back to your conversation with the breath.

Well, it’s been nice BEING with you. When you are finished, tap on your pet monkey’s shoulder and say, “It’s time to get back to work!” Smile at him: he’s your friend, too.

Joy to you and yours,

Nayaswami Hriman

Taming the Monkey Mind - To use a Thorn!

"Use a thorn to remove a thorn." So it is said in rural India. Great yogis have taken inspiration from this down-home country wisdom to suggest that we use the monkey mind to tame the monkey mind.

It is typical for beginners in meditation to report that their group meditations (e.g. in their meditation classes) are more satisfying and deeper than their private meditations at home. While the reasons for this are obvious enough -- after all, they are new at this and haven't an established daily meditation practice at home -- the meditator saddled with the monkey mind can look back at this and use it to his advantage too.

And here's how: rather than use a pre-recorded guided meditation, teach yourself to be your own guided meditation instructor. (I assume you have a technique and a meditation routine that you use, whether strictly or loosely; literally or creatively.) Start slow with just a piece of it. One peace at a time, in other words.

Since you already have a talking head inside of you, why not train that talking head to guide you through the steps of your routine or technique? "Inhale, 1, 2, 3......, hold, 1, 2, 3.......exhale, 1, 2 3." While my example here is simple it is meant only to give you a hint. 

Imagine mentally talking your way through some stretches; to sitting in correct posture; to a chant, affirmation, intention or prayer; to deep breathing, pranayam, watching the breath and then, finally.....using a creative visualization to take you i...n..t..o.........s...i...l...e....n....c.....e!

There! The monkey just talked himself out of a job! Hee, hee.........Did you get what I just did (said)? Do you need a little more on this?

While the monkey minder (gyana yogi) will, in principle, be more, well, how does one say this politely, "mental," I find that even "bhaktis" (those who are devotional by temperament) will sometimes complain of monkey breath. So the bhakti should chant, read or recite poetry (aloud if necessary), read prayers or talk to her guru or deity until her monkey breath is sweet and she feels like going inward, doing perhaps some more breath cleansing work, before entering into silent, inner communion with the object of her devotion.

The active type (karma yogi) will be a monkey-gymnast: physically restless; wanting to move about after 30 seconds of "meditation." The Energization (Tension) Exercises by Paramhansa Yogananda are excellent for this. Hatha yoga can also be excellent, too, of course, but the EE go faster both in pace and in less time spent. The gymnast will probably do well and enjoy learning up to a dozen breathing exercises (pranayams), blissing-out on the energy soothed or aroused (alternately) before consenting to enter the silence, even briefly.

In each of these three "types," it is important to note (even in contradistinction to the standard or literal advice given in meditation classes), "even a little practice" of stillness will bring you back to the cushion and bless you with the benefits of true meditation.

Here's what I'm saying: I am supposed to teach my students that up to 1/4 of sitting time should be in silent meditation (without use of techniques). But I assure you that the reality is, especially for the monkey I have in mind, that this is not time well spent when it is imposed upon the mind. 

Better it is to have 30 seconds, 60 seconds, two minutes of peaceful rest in the Self and get up feeling refreshed, inspired, divinely blessed..........and looking forward to the next opportunity to meditate than to wrestle with the monkey on the mat, sweating, cursing and fighting and deciding meditation "is not for me."

Naturally I don't want you to use this counsel as an excuse to finish your techniques, burp and get up! You should aspire to 1/4 of your time in silent, inner communion; it's just that "when the bird and book disagree, believe the bird." (Audubon society proverb). Yoga is about direct perception and experience, not belief, ritual or rules.

In the next article on the Monkey Mind, I will share a routine with general suggestions for the monkey mind to try digesting: (don’t do all of them; pick and choose; experiment; mix and match; be playful, enthusiastic, and inspired to find the no-name, no-form joyful, peaceful transcendent God-Self within you)

Until that time, don’t monkey around; mind your monkey; chat with him (or her); bargain; negotiate; give reassurance of your undying gratitude to the monkey who (thinks he/she) runs the Enterprise.

Here’s a chant for you and your monkey: O My Mind, learn thou self-control (repeat); Go not in the house of senses (repeat); Learn thou, learn thou Self-control! (by Paramhansa Yogananda)

Swami Hrimananda