Do You Need a Guru? Celebrating Guru Purnima

Today as I write it is the full moon and with it India's annual mid-summer day of honoring and celebrating one's teacher, especially one's guru! If I understand the festival, Guru Purnima, correctly, Hindus, Jains, and Buddhists celebrate this holy day. It just so happens that the weekly readings at the Ananda temples around the world land on this very same subject: Do You Need A Guru? Tomorrow, Sunday, July 25 is the day Ananda holds dear as "Babaji Day." To add yet more to this, tomorrow at our temple near Seattle we will conduct, coincidentally, a discipleship initiation for a few aspiring souls. So these are at least four good reasons to write this article!

I use these excuses and this occasion to talk not generally about the role of a guru but more specifically about the life and role of one such great yoga master of the twentieth century: Paramhansa Yogananda (author of the now-famous "Autobiography of a Yogi").

Most of you who will read this already know that Yogananda's guru, Swami Sri Yukteswar of Serampore, Bengal (India), made an important and shocking correction to the Hindu calendar in 1894 in his book, "The Holy Science." In the introduction to this book, he announced that according to Hindu astrology and Oriental astronomy planet Earth entered the ascending cycle of the second of four ages called Dwapara on about the year A.D. 1900.

Any student of the history of science and technology would not be the least bit surprised. The defining discovery of the twentieth century took place only a few years later by Albert Einstein who in effect declared the death of matter and the birth of the age of atomic energy.  

Religionists, on the other hand, eyeing the decline of adherence to traditional values and religions and the rise of atheism and materialism have declared the death of God-fearing civilization and the birth of an age that surely will culminate in the end times.

From the standpoint of spiritual awakening, this new age would certainly seem ripe for the appearance of a new Buddha or Christ. Swami Kriyananda, the founder of Ananda's worldwide work, lived with and was trained and commissioned by Paramhansa Yogananda in the last years of Yogananda's life (1893-1952). Swami Kriyananda concluded that Yogananda must surely be a world teacher for this new age of Dwapara. 

But unlike the personality cult surrounding the religion that revolved around Jesus Christ, it is far more likely that Yogananda's role will be seen somewhat more like that of the Buddha: a wayshower. Of course, true disciples will tune into Yogananda as true disciples always do to their guru but by virtue of Yogananda's teachings their understanding will already be grounded in a more universal understanding that Yogananda is one of many avatars sent by God to fulfill specific missions of spiritual upliftment in times of need.  

There are many reasons to see in Yogananda the role of a world teacher for this age. And there were during his life and are now many spiritual teachers on the planet. Comparisons are odious and unnecessary. Instead, some of the characteristics that identify Yogananda as having an important role in human spiritual evolution include that he struck a careful balance between East and West; indeed, he consciously lauded the best aspects of each. He didn't seek to convert his followers into Hindus nor yet did he pretend to be a converted Christian. He taught yoga and meditation and yet built churches and held services remarkably familiar to Westerners. He drew inspiration from the Christian Bible as well as from the Hindu Bhagavad Gita. He showed their underlying similarity rather than declaring one greater than the other. 

He expressed great devotion to his guru-lineage as well as to the One God, the Infinite Spirit. He affirmed Advaita Vedanta (non-dualism) while at the same time taught that the way to the One was through the Other (I-Thou). He loved saints while he had experiences of cosmic consciousness. He spoke of heaven and hell but as temporary waiting stations on the soul's long journey to God. He spoke of the evolution of the species but averred the special creation and status of the human form.  He affirmed the truth of all religions yet discerned that not all affirmed the highest teaching of union with God. He recognized the equality and yet the differences of the sexes and yet insisted the soul has no gender before God. He taught union with God as the goal of the soul's creation while explaining that consciousness is forever and nothing of our past lives is ever destroyed or obliterated. 

He praised Western technological and commercial efficiency but bemoaned our sectarianism and materialism. He loved India's deep spirituality but hoped that India would raise its standard of living through education, hygiene, and renouncing stifling caste taboos.

Yogananda urged students to get back to the land and form small self-sustaining communities which would grow their own food and have a lifestyle that was both efficient and God-centered. He didn't reject modern labor-saving technology but decried "installment method" consumerism as a modern form of servitude. 

Yogananda created devotional chants and poetry; started gardens and farms; schools for children; a yoga university; encouraged art and theatre with an uplifting message.

Interestingly, apart from the popularity of his life story and notwithstanding the universal respect for him and his contributions, very few outside his own followers, students, and modern-day disciples seem to acknowledge his role in this new and very uncertain age. Phillip Goldberg did the first real biography of Yogananda and included a chapter about Yogananda in his book, "American Veda," but overall it seems that Yogananda has not yet taken his place in history. But history is written "post facto" and many of us believe that in the future Yogananda's life will be seen as a pivotal contributor to the awakening consciousness of Dwapara Yuga.

For members of Ananda worldwide, we also believe that his strong emphasis on the importance of small, intentional communities (which he said would one day "spread like wildfire") will bear the fruit of recognition at some future date. Many alive today agree that humanity's lifestyle is in an unsustainable downward spiral of the consumption of earthly resources. This can only end in great calamity and presumably great suffering. Yogananda himself predicted as much. One easily imagines that this is what it will take for humanity to change our entrenched attitudes and habits. But this particular story also has yet to play out. 

As with all the great world saviors, Yogananda is alive and well on planet earth but perhaps more so for he came especially for us and in our times. He no longer requires a human form to guide anyone who seeks his help. You need not be or consider yourself to be his disciple because his love and wisdom are available to all just as it was when he walked the earth and thousands flocked to hear his words and be in his aura.

Jai guru! 

Swami Hrimananda

Yogic Brain Washing! The Power of Meditation

 At night we cleanse our minds of our daily thoughts and preoccupations. This is especially so when we enter the dreamless state of our sleep cycle. For our computer hard disk, we periodically are advised to run the programs DISK CLEAN, or DEFRAG or run a VIRUS SCAN. 

Meditation, properly practiced, does for the mind what deep sleep and these software maintenance programs do for our computer and hard disk.

It is difficult to overcome the chatter of the subconscious mind during meditation. Dubbed the "Monkey Mind," restless thoughts are perhaps the greatest obstacle to satisfyingly deep meditations. The problem is not just restlessness, however. It is not just a habit. The mind is programmed to remain conscious and in control, presumably for the maintenance and protection of the body. This simple fact accounts, at least metaphysically, for why some people have difficulty surrendering to the sleep state.

And yet the gift of meditation comes, like the sleep state, when we surrender our thoughts into the silence of a higher, more conscious state of awareness. Consider what it is like to stare out the window at a lovely garden or a panoramic scene, a sunset, a mountain. For a few seconds, you gaze at the scene and it takes your breath away, or, at least your thoughts--even if just for a moment. Watching an engrossing movie or video can do something similar; so, also when engrossed in a book or writing a story, painting a picture, or dancing.

In other words, we experience this state of mind that is above our active thoughts in various activities even though we don't contemplate why or its effects (which are very calming and satisfying). Like the sleep state, however, being engrossed in an activity, while pleasant, isn't pure in the sense that the object of our attention is something outside our own awareness.

Meditation can turn our attention to the state of awareness it-self: without color, name, form, condition, or expectation. To enter and deeply relax into this state of pure awareness is to wash the fevered brain of many impurities of anxiety, likes, dislikes, desires, fears and fantasies. It is truly an existential experience.

For many meditators, this description does not appeal or invite. Instead, many prefer to enter that state in the presence of a divine being by some name or form. Alternatively, one can meditate upon an idea (like peace) or any mental object that inspires one. 

Such a practice is equally rewarding even if the testimony of great rishis and masters suggests that there comes a point when the guru or deity vanishes and we are left on our own at least temporarily to face our own face; or, the face of seeming emptiness, or darkness. But few meditators actually get to this point for it takes great courage of heart and strength of will to meditate to such a deep state. Nonetheless, it is a matter of, shall I say, disclosure to mention it.

For the rest of us, however, even "a little practice of this" will cleanse the heart and mind of the burden of our ego's preoccupations. Seconds or minutes of mindful clarity, transcendent of the intrusion of thoughts, clear as the vast blue sky and swept clean by pure, cooling summer breezes of Being will wash the brain and revitalize the soul's innate happiness.

Is it easy to achieve this experience? Yes, and, well, No! For starters, guess what? You have to actually WANT to enter into this space. The "wanting" has to be positive and energized, grounded in calm feeling, and propelled by what I call "soft" willpower. 

Here are a few hints that you may find helpful. Whatever else is your meditation technique, during your practice make sure your inward gaze is raised just slightly as if you are peering through the point between the eyebrows at some not too distant object. This position needs to be soft and gentle, not strained or forced. Think about how we often look up when we are trying to remember something. During meditation, the goal in the use of this technique is to remain in visual contact with that point behind closed eyes throughout your meditation. Normally, the eyes will "drop" whenever thoughts intrude or your attention goes elsewhere. When that happens just bring your visual focus back to this point without making a mental fuss over it. Don't give up. Just keep on re-directing.

Secondly, focus one-pointedly on the details of your technique: for example, observing the flow of breath; inwardly chanting a mantra; visualizing a divine Being. Most techniques will require two or more focal points of awareness.

Generally, at least two, or preferably three "objects" of focus are needed to create a magnetic aura of concentration that has enough magnetism to cauterize or hold at bay thoughts popping up like ads on YouTube. Beneath these focal points of concentration is the underlying feeling of calm but joyful expectation of entering the sanctum sanctorum of "thoughtlessness" (pun). This feeling acts as a motivator or generator of that soft willpower I mentioned earlier. You cannot force a higher state of mind. It comes, as Jesus put it, "like a thief in the night" just when you don't expect it. And when it does, feel free to abandon your technique or simply continue it if you feel too.

But after your technique, the gold standard is to be able to drop all "doing" and enter "being." Rest in the after-poise of your meditation technique sitting in the sunlight of calm Self-awareness above the clouds of interposing thoughts. Even a few seconds of this spacious mind will bring relief and cleansing to the brain.

Is this the end-game, then, of meditation? No, not even close. Rather, clearing the deck of conscious and subconscious thoughts is simply to clean and prepare the vessel of your awareness to receive inspiration from what Paramhansa Yogananda dubbed the Superconscious Mind. You could call this the soul or the atman or anything else if you prefer. 

Is this the end game? By no means. The end-game is endlessness and the purpose of this article is to talk about the process of "brain-washing!" Whatever else may come is between you and your divine Self. First things first!

Blessings to you,

Swami Hrimananda, your own Self

How Has the Autobiography of a Yogi Impacted You?

The Autobiography of a Yogi has been read by millions of people all over the world since its publication in 1946. A common feeling after having read it, is “What next?” An invitation to take courses or lessons is offered but somehow, for those who take that step, there’s too large a gap between the inspiration of the former and the hard work of the latter.

This common experience is like watching a good movie: you’re on the edge of your seat at some points; crying with sadness, another; laughing here and there, and, finally, by the end, you feel good and are glad you watched. Maybe you spend a few minutes afterward or later thinking about the movie, BUT, you go home and life returns to normal. No real change in your life has occurred beyond momentary inspiration, a little bit of serious thought, and the pleasure of passing entertainment.

We received on the website the question below from a student in college that expresses the concern that nothing lasting will come of his experience in reading the “A.Y.” Here’s what he says:

“I am and student and I started reading this book a few weeks ago and as of now, I am on chapter 4. I want to know that what kind of knowledge and wisdom will I get after reading the whole book? This book’s knowledge is respected by the people around the globe but still I am not able to figure out what sort of knowledge and wisdom I'll get apart from kriya yoga and experiencing inner self?” 

Dear Student,

You are asking practical questions related to your goal of education. Well done! 

Many years ago when I first met Swami Kriyananda (a direct disciple of Yogananda and the founder of Ananda worldwide), I heard him say in a public talk that "Faith is the most practical thing of all." This seemed contradictory to me at first. Later he would sometimes add "Action is clarifying." The value of taking action on the inspiration one receives cannot be understated. Ideas are of the mind but it is the heart that can motivate us to act and make real our inspirations.

At the time, I was "fresh" from college (a euphemism, merely, I was happy to be done with college) and very much in the mindset that you express: fascinated with ideas but unsure of what to do. And yet, it is good to ask questions like this.

First of all, rest assured that the Autobiography of a Yogi is saturated with knowledge both of this world and of the subtler worlds. It is a distillation of India's ancient knowledge and is drawn from direct, personal perception and not just book-learning. It is saturated, also, with "how-to-live" wisdom and expresses faith in the unseen truths that operate this world invisibly, subtly but inexorably. In short, it has changed the lives of millions of people.

Often, the change is a delayed reaction. For many, the "AY" plants seeds of faith. These seeds may sprout later in life when the person is ready to water these seeds so that they blossom into flowers of wisdom and yield the fruit of Self-realization. At the same time, how often have I heard students of meditation express regret that they didn't act on the inspiration they first had at the time, decades earlier, they had read the "AY."

However, your question is wise because what you are seeking cannot be found in a book; it cannot be found outside yourself; it cannot be found without diligent effort. Like a miner deep underground digging for gold buried in the dark rocks of the subconscious mind, you will have to earn it for yourself. The "AY" shows what is possible if you make the right effort. It will not make the effort for you! 

Wisdom is not of the mind; it is of the heart. Wisdom is not in the skies but lies buried deep in the earth of your Being. 

So, you are right to question but right also to keep on reading. Just as your studies will benefit the rest of your years on earth, so too will the "AY" if you receive it in your heart. 

May the Light of Wisdom shine before you,

Nayaswami Hriman

Seattle WA USA

 

A Very "Good Friday" - Easter Reflections Retreat

The Friday before Easter Sunday is traditionally considered the day of Jesus' crucifixion so long ago. Growing up in a devote Catholic family Good Friday included going to church between the hours of noon and 3 p.m. to recite the Stations of the Cross.

Roman Catholic churches typically had along its side walls seven plaques on each side: each illustrating and commemorating an incident told in the Bible of an event that took place on the day of Jesus' crucifixion beginning with the judgment that he was to be crucified and ending with his burial. The total "stations" are fourteen and a priest, accompanied by an altar boy, would go from station to station recounting the incident and offering prayers as the congregation followed along.

The crucifixion is THE symbol of Christianity and its message. Christianity considers, by contrast, Jesus' resurrection as simply miraculous. The former being relevant to our salvation and the latter being proof of Jesus' stature as the "son of God!" 

Contemplation of the suffering of Jesus for our sins has inspired numerous great saints such as St. Francis who was the first saint to receive the stigmata: the wounds of Christ on his body. I believe the Catholic Church has recognized perhaps several hundred cases of the stigmata. The two most famous cases in the 20th century are Padre Pio (southern Italy) and Therese Neumann (Bavaria, Germany). 

So before we blithely dismiss the Christian emphasis of the crucifixion at the expense of its concomitant victory in the resurrection, we should at least consider its meaning to us here and now. That meaning is deeply relevant but not wholly complete. The teachings of Paramhansa Yogananda on the life of Jesus Christ reveal deeper and more universal meanings than can be owned by any religion or sect.

Jesus came into his human life free from the compulsion of past karma (aka "sin"). He was what in India is called an "avatar." His mission changed the course of history but it also brought salvation (soul-freedom in God) to "as many as received Him." An avatar has the power to uplift countless souls who "receive"  his teachings and vibration into their souls. By this measure, therefore, it is not wrong to say Jesus died for our sins. But the extent to which our sins are actually forgiven depends on us and the depth of our "receiving."

In the case of Padre Pio, for example, his attunement to his guru was so deep that Jesus' wounds appeared on his body. This doesn't mean that the stigmata is the sole indicator of salvation (fortunately!). But neither should it be dismissed as fanatical. 

Swami Kriyananda was inspired to write the Festival of Light while taking seclusion in Italy back in the 1980's. It was there that the profound, poetic, and uplifting message of the new dispensation of Self-realization flowed through him via his attunement and dharma. In one sentence the Festival states that "whereas in the past pain and suffering were the coin of man's redemption for us now the payment has been exchanged for calm acceptance and joy."

This one sentence brings into focus the relationship between the crucifixion and the resurrection. The crucifixion represents a reminder for us to be willing to calmly accept what life brings to us while the resurrection reminds us that "joy is the fruit of love for God." This latter quote is taken from the sentence in the Festival of Light that follows the one above. The complete sentence is important. It says: "Thus may we understand that pain is the fruit of self-love, whereas joy is the fruit of love for God.

Humanly speaking who can avoid flinching upon contemplating the pain and agony of Jesus' crucifixion? One of the first great debates in Christianity was whether Jesus, as the son of God, experienced ANY pain! Yogananda stated that Jesus had the power and consciousness to rise above the bodily pain but choose to experience pain as part of his sacrifice in taking on the karma of many. Jesus' greatness, Yogananda insisted, was more in the forgiveness he asked of God the Father on behalf of his self-styled enemies than even for the resurrection of his body (a feat that Swami Sri Yukteswar and Lahiri Mahasaya both showed after the death of their bodies). At one point Jesus is said to have cried out to his guru, Elias as he experienced a kind of "dark night of the soul" wherein his otherwise unbroken connection with the Father was temporarily taken from him. Jesus was willing to go even past the point of his "knowing" of cosmic consciousness for the sake of the salvation of other souls.

But, that was his choice. But for us now the payment in pain has been exchanged for joy. For we can better now understand that joy is what comes of divine attunement and that pain is of the ego, attached to the body. Ours is a deeper understanding for which large swathes of humanity are prepared to receive. St. Francis, though racked with pain, even raised the dead and died with the joy of a song of praise on his lips! As true and great saint even in the darkest period of the Middle Ages St. Francis experienced Christ as joy not sorrow. Padre Pio, too, though his body and mind suffered greatly by his attunement with his master, his spirit was one of great love for people and joy in the contemplation of God, Christ and the Holy Ghost!

The resurrection is the necessary corollary to demonstrate outwardly that joy is the fruit of accepting our trials with equanimity and faith. "Thy will be done!"

Tomorrow, Holy Saturday, online from 10 a.m. to 12 noon we will review the Stations of the Cross and see their application to the soul's long journey through time and space to the Redemption. It's not too late to register on our website www.AnandaWA.org