"There are two kinds of people....." Well, you've heard THAT before, I know. Meditation is practiced now by millions of people. One study I saw recently said 8% of the population. Like yoga (postures), however, most of what's taught is stripped of spiritual or religious content. That's neither good nor bad, of course but it runs to the question of what is the purpose of meditation? Is it a mental exercise? A kind of brain gymnasium workout? Is the goal to achieve cessation of thought and emotions in order to experience and enter a quiescent or quietist state? A trance? Blankness?
Or is meditation, per se, an act of devotion to God? If so, God as what? Whom? A blazing light, a thundering sound, as peace, Bliss, unconditional love? As a guru or deity?
No doubt my perspicacious readers are anticipating that meditation is either-or, or BOTH-AND and of course you would be correct.
To reach a higher state of conscious awareness one must first let go of the lower state. Just as you can't reach up to get something off a shelf if you are holding grocery bags in your hands. You first have to put the grocery bags down!
So the process of meditation necessarily involves an emptying of restless thoughts and a calming of agitated emotions, desires or attachments. The experience of emptiness is by no means passive or boring. In fact it is dynamic and thrilling, even if so deeply calm that those very words are inadequate to describe the experience. Thus it is that the goal of meditation is sometimes described in such terms. It's natural enough, for sure.
Since we accept that there "two kinds of" meditators, this must surely mean the "other" meditators are the opposite. Rather than to empty themselves, they seek to expand or fill their consciousness with a higher reality. Such aspire devotionally to worship or become One with the object of their devotions. Their approach to meditation might involve some preliminary chanting, then inward (perhaps mantric) chanting, visualizing their deity or guru and mentally placing themselves at the feet of their Lord!
In fact, a meditator can do both: first empty; then fill! And the filling need not be devotional. It can be mental or at least impersonal, such as visualizing a golden light, or an aureole of peace, compassion or tranquility. The filling can also be energetic rather than mental. This takes place when the object of meditation is to experience that dynamic vitality that enters the body and mind in a heightened state of consciousness.
(Just for the sake of completeness, I will acknowledge that meditation is practiced for health (physical and mental, including stress reduction) as well as the two main purposes outlined above. But in this case it still holds that one way or the other one is taught what to expect or to achieve and it's usually some variation of either emptiness or fullness in the forms of relaxation and/or happiness.)
There's another duality experienced by meditators. Take, for example, the experience of inner peace. One meditator may mentally reach up to and seek to BECOME peaceful while another meditator may want to relax and receive peace into himself. Both are valid and perhaps we could say that one represents an extrovert tendency and the other introvert---but those are just words and a way to express the difference in terms we might recognize from daily life.
In terms of ultimate spirituality (described as "enlightenment," "samadhi," "cosmic consciousness," Oneness and the like), some seek salvation as an end to mortal or egoic existence (usually in relation to suffering). Others seek it for the Bliss or joy it represents. Others, yet in order to share it with others. All of these are valid motivations. The only caveat is that rejection of life is contractive to our consciousness whereas Oneness with All necessarily is an expansion of consciousness. So the contractive part is equivalent to the emptying aspect of meditation.
Paramhansa Yogananda explained that the emptying experience precedes the filling of Divine Bliss. I've heard it said by other teachers that it is just the opposite: we get joy first, and then we transcend even that. Well, as Yogananda is my guru, naturally I "side" with him, but as my teacher, Swami Kriyananda puts it: who truly aspires to non-existence? Complete lack of feeling of any sort is equivalent to non-existence because feeling and consciousness are inextricably linked. So even logically and humanly speaking, Yogananda's promise of eternal joy in God is not only more attractive but it makes more sense. True, when a body dies, it would appear that the "end" of mortal existence is no-thing, but aren't appearances in this world deceiving?
Anyway I stray from the topic. A balanced form of meditation will focus on the emptying through methods of relaxation: yoga postures, energizing movements, diaphragmatic breathing and the like. This prepares the body-mind for expansion of consciousness using chanting, affirmation, visualization, and advanced pranayam practices such as kriya yoga.
However, transcendence comes through perfect stillness. It is not enough to "practice" meditation methods. When doing ceases, Being be-comes. Thus always leave time in your meditation sitting time to go beyond techniques of any kind and just BE. God in the Old Testament says "BE STILL AND KNOW THAT I AM GOD." Few people interpret the "I" of I AM as pertaining equally to our higher and true Self.
Finally, I will toss my hat into the ring by saying that as much as I enjoy the emptying and the thrill of silence, I find greater awakening and joy when I also offer myself at the feet of Infinity, and especially in the form of my guru whose eyes and image and feeling of his Presence I can detect when I invite him lovingly into my heart.
Yogananda taught us to be life affirming, not life negating. Ok, ego-negating to some degree, especially as it relates to selfishness or self-indulgence in the senses, but more generally to invite God into the summer of our lives. This means, among other things, into the summer of our active lives, dedicated to high and ethical ideals and actions.
Meditation is the quest for Joy! Blessings, Nayaswami Hriman
Tuesday, January 18, 2011
Tuesday, January 11, 2011
There Ought to be a Revolution!
Years ago, probably in the 1940's, Paramhansa Yogananda, author of "Autobiography of a Yogi," and founder of the Self-Realization Fellowship headquartered in Los Angeles, encountered difficulties with the Los Angeles Planning or Building Department. In the way people do, a small group that included Yogananda were complaining about government red tape. Someone pipped up and said, whether humorously or in frustration, "There ought to be a revolution!" Yogananda was quiet for a moment and then said calmly but with quiet conviction: "There WILL be a revolution."
I recently finished a book by David C. Korten, "Agenda for a New Economy: from Phantom Wealth to Real Wealth." In briefest summary it's about how and why America should dump Wall Street in favor of Main Street. America and the western countries, and truly most of the world, is faced with a large bank overdraft. We have overdrawn the balance in the account of natural resources, energy usage, fair trade of useful goods and services, fair wages, respect for differences in race, nation, culture, and religion and so much else.
The rubber band of over-indulgence is near to snapping. There ought indeed to be a revolution and I think there WILL be a revolution. Naturally, as a yogi, I hope it will be peaceful but, let's face it, the odds of that happening are slim to nothing. We've seen riots occur spontaneously in different countries when price spikes in food, or shortages in basic commodities take place, or when wages or hours are cut due to austerity measures. And these are small potatoes.
There need not be any violence if enough leaders and citizens shared a common vision of what's needed. And if any country can gather the will to make drastic changes, I think America, for all her many faults, can do its part. But it's going to take a lot more hardship before the political and cultural will rises to the challenge. We saw a glimmer of heartfelt national unity immediately after the 9-11 attack. It didn't last long but we saw and felt it. And so did other countries.
But what David Korten is describing, even if it is but a fraction of the large areas of human activiity that are in desparate need of radical change, requires the overthrow of powerful people and vested interests. As Gandhi and King knew firsthand, those in power do not relinquish it willingly. Bankrupting them would of course do it but what we've seen is the bailouts only made those who triggered the need for the bailout, richer.
Faced with such odds, the authentic thing for most of us is to turn our back on that which we cannot change. Let the "dead bury the dead." Let's start new and promising things: small and creative businesses, communities, sharing with others what we have learned and have.....creating, in short, community, in all its rich variety of forms.
We need to revolt from and break away from dependence on government handouts, and go on alone. A song, "Go on Alone," is something of Ananda's theme song. It takes courage to leave a career, a "good" job, a looming pension, a comfortable home but haven't thousands (or more) already been forced to give up these things already? Why cower in the darkness, hiding your head in the sand, hoping the sandstorm will pass over you and everything will be just like it was before? It won't! The mainstream news is not worth exposing yourself to.
It doesn't take a whole population to effect a revolution. Study any revolution, peaceful or otherwise. It's usually a statistically insignificant percentage of the population that ignites the movement! And I'm not talking about being AGAINST anything but FOR sustainable, community, balanced living. If enough people stop borrowing money to buy consumer goods, and begin living real lives with real people who share real values, the edifice of power and greed will tumble like the walls of Jericho!
America is the best place for this second American revolution. Many here may seem greedy, selfish, and self-indulgent, but I think that's mostly what we've had the luxury to do for a relatively short period (since WW2). In general, America still has vitality, drive, creativity, and, yes, even high ideals.
A part of this better half of America died with the last of 3 assassinations: Robert Kennedy's. The election of Richard Nixon marked a detour or turning point in losing touch with our ideals, however flawed they have always been in their implementation. The cynicism and distrust brought about what we saw in ourselves in Vietnam and in some of our citizens' public brutality and hate during the height of the civil rights movement exposed and wounded our national self-image. We descended into self-involvement and haven't stopped since.
But now the necessity to pull out of this drunken binge of galloping consumption and debt will be the saving grace of this country's creative vitality and ideals. We have to recognize the opportunity and seize it.
Everything is going to be turned on its head: religion, politics, construction, manufacturing, retail, farming, health......and on and on. The basic trend will be that the individual, and relatively small or smaller groups of people, will need and will seize the initative to implement changes. These will largely be outside government control or influence, though in some cases, in partnership. With the federal, state, and local governments crushed under their own debt, imagine the thousands (or is it millions) who will become unemployed? Lord help us if we stop waging wars: what will become of all the soldiers and their contractors?
Yes: a tsunami is heading our way. It mgiht seem far offshore and too small to notice but by the time you see it, it will be too late. Those who live a God-centered life and guided by grace and strengthened with Divine power, who step off the wheel of unsustainable living and do so in harmony with others of like mind will not only find greater fulfillment but can act as instruments to help many, many others: whether by example or directly.
I am not a pessimist. I am an optimist. I base these things on what Paramhansa Yogananda predicted before his death in 1952 and what my teacher, Swami Kriyananda, has warned audiences about for decades, and from what knowledgeable forecasters in all fields are saying, and what just makes good, common sense.
Blessings, Hriman
I recently finished a book by David C. Korten, "Agenda for a New Economy: from Phantom Wealth to Real Wealth." In briefest summary it's about how and why America should dump Wall Street in favor of Main Street. America and the western countries, and truly most of the world, is faced with a large bank overdraft. We have overdrawn the balance in the account of natural resources, energy usage, fair trade of useful goods and services, fair wages, respect for differences in race, nation, culture, and religion and so much else.
The rubber band of over-indulgence is near to snapping. There ought indeed to be a revolution and I think there WILL be a revolution. Naturally, as a yogi, I hope it will be peaceful but, let's face it, the odds of that happening are slim to nothing. We've seen riots occur spontaneously in different countries when price spikes in food, or shortages in basic commodities take place, or when wages or hours are cut due to austerity measures. And these are small potatoes.
There need not be any violence if enough leaders and citizens shared a common vision of what's needed. And if any country can gather the will to make drastic changes, I think America, for all her many faults, can do its part. But it's going to take a lot more hardship before the political and cultural will rises to the challenge. We saw a glimmer of heartfelt national unity immediately after the 9-11 attack. It didn't last long but we saw and felt it. And so did other countries.
But what David Korten is describing, even if it is but a fraction of the large areas of human activiity that are in desparate need of radical change, requires the overthrow of powerful people and vested interests. As Gandhi and King knew firsthand, those in power do not relinquish it willingly. Bankrupting them would of course do it but what we've seen is the bailouts only made those who triggered the need for the bailout, richer.
Faced with such odds, the authentic thing for most of us is to turn our back on that which we cannot change. Let the "dead bury the dead." Let's start new and promising things: small and creative businesses, communities, sharing with others what we have learned and have.....creating, in short, community, in all its rich variety of forms.
We need to revolt from and break away from dependence on government handouts, and go on alone. A song, "Go on Alone," is something of Ananda's theme song. It takes courage to leave a career, a "good" job, a looming pension, a comfortable home but haven't thousands (or more) already been forced to give up these things already? Why cower in the darkness, hiding your head in the sand, hoping the sandstorm will pass over you and everything will be just like it was before? It won't! The mainstream news is not worth exposing yourself to.
It doesn't take a whole population to effect a revolution. Study any revolution, peaceful or otherwise. It's usually a statistically insignificant percentage of the population that ignites the movement! And I'm not talking about being AGAINST anything but FOR sustainable, community, balanced living. If enough people stop borrowing money to buy consumer goods, and begin living real lives with real people who share real values, the edifice of power and greed will tumble like the walls of Jericho!
America is the best place for this second American revolution. Many here may seem greedy, selfish, and self-indulgent, but I think that's mostly what we've had the luxury to do for a relatively short period (since WW2). In general, America still has vitality, drive, creativity, and, yes, even high ideals.
A part of this better half of America died with the last of 3 assassinations: Robert Kennedy's. The election of Richard Nixon marked a detour or turning point in losing touch with our ideals, however flawed they have always been in their implementation. The cynicism and distrust brought about what we saw in ourselves in Vietnam and in some of our citizens' public brutality and hate during the height of the civil rights movement exposed and wounded our national self-image. We descended into self-involvement and haven't stopped since.
But now the necessity to pull out of this drunken binge of galloping consumption and debt will be the saving grace of this country's creative vitality and ideals. We have to recognize the opportunity and seize it.
Everything is going to be turned on its head: religion, politics, construction, manufacturing, retail, farming, health......and on and on. The basic trend will be that the individual, and relatively small or smaller groups of people, will need and will seize the initative to implement changes. These will largely be outside government control or influence, though in some cases, in partnership. With the federal, state, and local governments crushed under their own debt, imagine the thousands (or is it millions) who will become unemployed? Lord help us if we stop waging wars: what will become of all the soldiers and their contractors?
Yes: a tsunami is heading our way. It mgiht seem far offshore and too small to notice but by the time you see it, it will be too late. Those who live a God-centered life and guided by grace and strengthened with Divine power, who step off the wheel of unsustainable living and do so in harmony with others of like mind will not only find greater fulfillment but can act as instruments to help many, many others: whether by example or directly.
I am not a pessimist. I am an optimist. I base these things on what Paramhansa Yogananda predicted before his death in 1952 and what my teacher, Swami Kriyananda, has warned audiences about for decades, and from what knowledgeable forecasters in all fields are saying, and what just makes good, common sense.
Blessings, Hriman
Saturday, January 8, 2011
What is Kriya Yoga?
[Tuesday, Jan 11 at East West Bookshop, and Thursday, Jan 13, Bothell, WA a free class on this subject will be given by Padma and I....see http://www.anandaseattle.org/ for details.]
Paramhansa Yogananda made the meditation technique known as Kriya Yoga popular through his life story, "Autobiography of a Yogi." In chapter 26 of his autobiography he gives an explanation of how it works and why it can greatly accelerate one's spiritual evolution. (You can read this online at http://www.ananda.org/inspiration/books/ay/).
Yogananda is a very good "salesman" and indeed the practice of kriya yoga has spread around the world. The term itself is generic. "Kri" comes from the Sanskrit root which includes the term "karma" and which indicates a kind of action. Thus "kriya" is a specific act or meditation technique. In the tradition of raja yoga there are many "kriyas." One such, also taught by Yogananda, and given in the book "Awaken to Superconsciousness" by his direct disciple (and founder of Ananda), Swami Kriyananda (See Crystal Clarity Publishers) is called "navi kriya."
Lahiri Mahasaya was Yogananda's guru's guru and received the kriya technique directly from the Himalayan master known simply as Babaji. Not only are there many "babaji's" (for the named is really an honorific, "revered father") but there are, as I said above, many "kriyas." I've been told, for example, that Sri Sri Ravi Shankar (the popular Indian teacher) teaches a technique called Sudarshan Kriya.
Thus there can be many different techniques with the name "kriya." Even in the direct lineage of Babaji-Lahiri Mahasaya-Swami Sri Yukteswar-Paramhansa Yogananda you will find at least slight variations and more so as the different branches from each guru go off in different directions. In a talk Yogananda gave, he commented that this kriya technique he taught had been simplified to its vital essence by each of the gurus in the Self-realization line.
Since Yogananda gives an excellent description of the technique (without revealing it!) in his Chapter 26, I won't repeat why he says kriya yoga accelerates our spiritual evolution and why it is both an advanced meditation technique and an essential technique. Essential here does not mean one can't do without it so much as it works on our essential psycho-physiological structure at its core. Kriya is a breath control (pranayama) technique but more than breath it puts us in touch with the very energy ("prana") at our center in the subtle spine of the astral body. Hence, it works with the essence of our incarnate consciousness and the seeds of ego ignorance. This Life Force sits at the inner doorway to higher consciousness which leads to soul freedom in God. Reversing its direction from its outward flow through the senses to the world to the inner and higher world of Spirit is the path to God.
The question most frequently encountered beyond the technique and its mechanics is "Why does one take initiation as a disciple of Yogananda in receiving the technique? A simple question with many answers shining like facets on the diamond of truth. Some people object to this, seemingly offended that they should have pay homage to any guru, or limit their loyalties or other practices in any way. Some point to the "Autobiography of a Yogi" itself where Lahiri Mahasaya is described as giving the technique to people of all (and no) faiths.
In human relations, a gift from a friend is a token, a symbol of that friendship. An adult would be deemed immature to only focus on enjoying the gift without recognizing its symbolic value. This value often exceeds any monetary or functional value of the gift itself. Each time I see or use the gift, I will think of the giver of the gift.
Traditionally, upon pledging one's obedience and loyalty to a true guru, he is given a mantra, personal instruction, or a meditation technique as just such a gift: a key to one's own salvation. The power of the gift lies only somewhat in the value of using the gift (practicing the mantra, e.g.). At least as much of its efficacy lies in the gift's capacity to transmit the guru's gift of God-consciousness. The technique becomes a sacred "object" or in archetypal terms, the magic ring. This sounds fanciful until you try it.
Meditation is not easy. Achieving superconsciousness does not come for simply repeating a mantra or huffing and puffing through breathing exercises. Much more is needed. When the technique is used as a means of "summoning" (with devotion and humility) the guru's presence (whether in vision, actual, or as love, peace, wisdom, joy etc.), it begins to "glow" just like the ring in the Lord of the Rings when it was worn and its powers invoked.
What I see more often than not, is that a person simply doesn't yet understand who the guru is, what the guru offers, and why a guru is needed to achieve enlightenment. A simple blog as this isn't about to explore such a deep subject satisfactorily. Deep not only for its meaning but for the fact our relationship to the guru is our relationship to infinity. In the guru, Infinity has been condensed into human form so that we can even begin to relate to it. Each relationship is not only unique (as each of our souls are) but is infinite as well and defies simple explanation.
But the idea that one is subservient or lesser or negated in any way is as far from the truth as it can be. God invites us toward our own highest potential! Only ignorance and the ego posits discipleship to be an imposition. The guru has nothing to gain and needs nothing from the disciple; yet, the guru has the power to give the greatest gift imaginable: perfect bliss, eternal freedom!
But this article is about kriya, not the guru. So why not just print up the instructions for kriya and put it on a website? Why not let people use it and see where it takes them? Yogananda himself claimed "Give me ten boys of the worst type, I will teach them kriya, and if they practice as I teach them, they will become saints." So the question (and what amounts to an objection to the requirement of taking discipleship) is, in fact, a good one.
Years of teaching these techniques and answering this question from all sides has left me as unsatisfied as those who ask it. Well, ok, maybe not entirely! I cannot, however, give an "answer" beyond saying, “Well, this is how Yogananda instructed his own teachers to do it.” Thus Swami Kriyananda who is my teacher and who initiated me as a kriyacharya (authorized to teach the sacred technique of kriya to others) enjoined me and the kriyacharyas of Ananda to do so likewise.
Ours is not a high age of consciousness and our American (western) culture is not deeply attuned to the idea and need for a guru. I have seen that those who come to Ananda to learn kriya but who never either intend or ever connect with Yogananda as the guru tend to become "lapsed kriyabans." Further, I been told by some who received the technique from a few other kriya teachers who dispense it freely that few of those to whom they give it stick with it.
Our culture and at this time in history we suffer from what Swami Kriyananda once called "toolism." A form of materialism and rationalism, we have a distinct bias toward believing we know something if we can comprehend it intellectually. We also prize objects more than people; quantity over quality; money over inner peace. In short, we still live under the cloud of a lower age that sees only the outer form of things, and not the spirit that animates life.
I believe, therefore, that, for now, kriya yoga must be given in the context of discipleship or it will die out (again). A person must practice with clear and heartfelt understanding of how it really works and not have what amounts to a kind of reverse superstition that merely breathing will bring us to God. I say “reverse” because to most people in our age, a loving relationship with a disincarnate guru would be the essence of superstition. How opposite is the truth of it! But that's my point. The gift serves to bring to mind the Giver.
Many great saints have lived who didn't necessarily practice kriya yoga. (Though Yogananda claimed in his autobiography that Jesus taught his disciples "kriya, or a similar technique" and pointed as proof to St. Paul's statement that "I die daily" in Christ....meaning he had life force control as to enter the breathless state: the goal of kriya). What all saints possess, however, inter alia, is devotion. What our age needs is more heart quality: seeing God in nature, in one another, and seeking God in inner silence, in the essence of our very own Life Force.
This, therefore, is why I believe kriya yoga is given in the context of discipleship.While this undoubtedly slows the spread of kriya yoga, it will help maintain the depth and purity of kriya until such time comes when people generally understand that discipleship to a true guru is not at odds with any outward faith, dogma or ritual, or none at all.
Blessings, Nayaswami Hrimananda.
Paramhansa Yogananda made the meditation technique known as Kriya Yoga popular through his life story, "Autobiography of a Yogi." In chapter 26 of his autobiography he gives an explanation of how it works and why it can greatly accelerate one's spiritual evolution. (You can read this online at http://www.ananda.org/inspiration/books/ay/).
Yogananda is a very good "salesman" and indeed the practice of kriya yoga has spread around the world. The term itself is generic. "Kri" comes from the Sanskrit root which includes the term "karma" and which indicates a kind of action. Thus "kriya" is a specific act or meditation technique. In the tradition of raja yoga there are many "kriyas." One such, also taught by Yogananda, and given in the book "Awaken to Superconsciousness" by his direct disciple (and founder of Ananda), Swami Kriyananda (See Crystal Clarity Publishers) is called "navi kriya."
Lahiri Mahasaya was Yogananda's guru's guru and received the kriya technique directly from the Himalayan master known simply as Babaji. Not only are there many "babaji's" (for the named is really an honorific, "revered father") but there are, as I said above, many "kriyas." I've been told, for example, that Sri Sri Ravi Shankar (the popular Indian teacher) teaches a technique called Sudarshan Kriya.
Thus there can be many different techniques with the name "kriya." Even in the direct lineage of Babaji-Lahiri Mahasaya-Swami Sri Yukteswar-Paramhansa Yogananda you will find at least slight variations and more so as the different branches from each guru go off in different directions. In a talk Yogananda gave, he commented that this kriya technique he taught had been simplified to its vital essence by each of the gurus in the Self-realization line.
Since Yogananda gives an excellent description of the technique (without revealing it!) in his Chapter 26, I won't repeat why he says kriya yoga accelerates our spiritual evolution and why it is both an advanced meditation technique and an essential technique. Essential here does not mean one can't do without it so much as it works on our essential psycho-physiological structure at its core. Kriya is a breath control (pranayama) technique but more than breath it puts us in touch with the very energy ("prana") at our center in the subtle spine of the astral body. Hence, it works with the essence of our incarnate consciousness and the seeds of ego ignorance. This Life Force sits at the inner doorway to higher consciousness which leads to soul freedom in God. Reversing its direction from its outward flow through the senses to the world to the inner and higher world of Spirit is the path to God.
The question most frequently encountered beyond the technique and its mechanics is "Why does one take initiation as a disciple of Yogananda in receiving the technique? A simple question with many answers shining like facets on the diamond of truth. Some people object to this, seemingly offended that they should have pay homage to any guru, or limit their loyalties or other practices in any way. Some point to the "Autobiography of a Yogi" itself where Lahiri Mahasaya is described as giving the technique to people of all (and no) faiths.
In human relations, a gift from a friend is a token, a symbol of that friendship. An adult would be deemed immature to only focus on enjoying the gift without recognizing its symbolic value. This value often exceeds any monetary or functional value of the gift itself. Each time I see or use the gift, I will think of the giver of the gift.
Traditionally, upon pledging one's obedience and loyalty to a true guru, he is given a mantra, personal instruction, or a meditation technique as just such a gift: a key to one's own salvation. The power of the gift lies only somewhat in the value of using the gift (practicing the mantra, e.g.). At least as much of its efficacy lies in the gift's capacity to transmit the guru's gift of God-consciousness. The technique becomes a sacred "object" or in archetypal terms, the magic ring. This sounds fanciful until you try it.
Meditation is not easy. Achieving superconsciousness does not come for simply repeating a mantra or huffing and puffing through breathing exercises. Much more is needed. When the technique is used as a means of "summoning" (with devotion and humility) the guru's presence (whether in vision, actual, or as love, peace, wisdom, joy etc.), it begins to "glow" just like the ring in the Lord of the Rings when it was worn and its powers invoked.
What I see more often than not, is that a person simply doesn't yet understand who the guru is, what the guru offers, and why a guru is needed to achieve enlightenment. A simple blog as this isn't about to explore such a deep subject satisfactorily. Deep not only for its meaning but for the fact our relationship to the guru is our relationship to infinity. In the guru, Infinity has been condensed into human form so that we can even begin to relate to it. Each relationship is not only unique (as each of our souls are) but is infinite as well and defies simple explanation.
But the idea that one is subservient or lesser or negated in any way is as far from the truth as it can be. God invites us toward our own highest potential! Only ignorance and the ego posits discipleship to be an imposition. The guru has nothing to gain and needs nothing from the disciple; yet, the guru has the power to give the greatest gift imaginable: perfect bliss, eternal freedom!
But this article is about kriya, not the guru. So why not just print up the instructions for kriya and put it on a website? Why not let people use it and see where it takes them? Yogananda himself claimed "Give me ten boys of the worst type, I will teach them kriya, and if they practice as I teach them, they will become saints." So the question (and what amounts to an objection to the requirement of taking discipleship) is, in fact, a good one.
Years of teaching these techniques and answering this question from all sides has left me as unsatisfied as those who ask it. Well, ok, maybe not entirely! I cannot, however, give an "answer" beyond saying, “Well, this is how Yogananda instructed his own teachers to do it.” Thus Swami Kriyananda who is my teacher and who initiated me as a kriyacharya (authorized to teach the sacred technique of kriya to others) enjoined me and the kriyacharyas of Ananda to do so likewise.
Ours is not a high age of consciousness and our American (western) culture is not deeply attuned to the idea and need for a guru. I have seen that those who come to Ananda to learn kriya but who never either intend or ever connect with Yogananda as the guru tend to become "lapsed kriyabans." Further, I been told by some who received the technique from a few other kriya teachers who dispense it freely that few of those to whom they give it stick with it.
Our culture and at this time in history we suffer from what Swami Kriyananda once called "toolism." A form of materialism and rationalism, we have a distinct bias toward believing we know something if we can comprehend it intellectually. We also prize objects more than people; quantity over quality; money over inner peace. In short, we still live under the cloud of a lower age that sees only the outer form of things, and not the spirit that animates life.
I believe, therefore, that, for now, kriya yoga must be given in the context of discipleship or it will die out (again). A person must practice with clear and heartfelt understanding of how it really works and not have what amounts to a kind of reverse superstition that merely breathing will bring us to God. I say “reverse” because to most people in our age, a loving relationship with a disincarnate guru would be the essence of superstition. How opposite is the truth of it! But that's my point. The gift serves to bring to mind the Giver.
Many great saints have lived who didn't necessarily practice kriya yoga. (Though Yogananda claimed in his autobiography that Jesus taught his disciples "kriya, or a similar technique" and pointed as proof to St. Paul's statement that "I die daily" in Christ....meaning he had life force control as to enter the breathless state: the goal of kriya). What all saints possess, however, inter alia, is devotion. What our age needs is more heart quality: seeing God in nature, in one another, and seeking God in inner silence, in the essence of our very own Life Force.
This, therefore, is why I believe kriya yoga is given in the context of discipleship.While this undoubtedly slows the spread of kriya yoga, it will help maintain the depth and purity of kriya until such time comes when people generally understand that discipleship to a true guru is not at odds with any outward faith, dogma or ritual, or none at all.
Blessings, Nayaswami Hrimananda.
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