At a recent Sunday Service the subject was ego transcendence. Much is made in religion and the spiritual path of the need to rise above the demands of the ego to realize one's divine birthright as a child of God. This idea is expressed in many different ways by great spiritual teachers and representatives of orthodox faith.
My interest is not the philosophical idea but the process of attaining the goal of God-realization (or, Self-realization). Paramhansa Yogananda defined "ego" as the "soul identified with the body." A pithy definition, to be sure, but it is a workable one, ripe with introspective fruit.
No one ego can ever be fully secure. Not only is there the inexorable fact of mortality, but there's injury, illness, and innumerable threats to one's person, reputation, financial security, marital, family and job stability, and on and on. Even when, for a time, a person can be on top of the world, oblivious of these nearby shadows, there's something deeper, even sinister that lurks around the fringe of one's self-assertive confidence: an existential incompleteness; "Something's not right. Why am I nervous about, well, nothing? Or, maybe, everything?" Most people don't even try to live in a false bubble of self-confidence.
I have lived in intentional community for most of my adult life, over thirty years, anyway! I have taught hundreds of students meditation and yogic philosophy. I have counseled and talked more deeply (than just about the weather and sports) with countless sincere and intelligent people.
My sense of people, including myself, is that most intelligent, self-aware, sincere and energetic people find themselves all too often on the short end of the sensitivity stick. The spiritual path, especially the inner path of meditation, will expand our sympathies and awareness of subtler things (like the thoughts and vibrations of others). In so doing, however, it can make us vulnerable, if not to others, then, at least to becoming self-preoccupied about what others think of us or about how slow (or worse) is our spiritual progress---all too often in comparison (we believe) with others (who invariably seem to be progressing farther and faster than we!).
In a talk given by my teacher, Swami Kriyananda (1926-2013), he stated that "Self-acceptance is the first step towards ego transcendence." This is an interesting and fertile statement to ponder. One of the things I've admired and appreciated about S.K. is his transparency: his almost child-like willingness to be wrong, to share what he feels, and, in general, to simply be himself!
Living all these years in spiritual community and being blessed by so many souls deeply centered in God I observe that far from becoming an indistinguishable "nothing" the soul's emergence produces vigor, vitality and a unique individuality that is transparently genuine---so unlike the imitative caricature that most worldly "characters" assume or affirm.
What I am describing is no less the question of "What does it mean to 'love yourself'?" While I prefer to couch this in terms of self-acceptance (it seems somehow more objective than self-love), I doubt there's any real difference.
The example I gave in my recent talk goes like this: if you go to a shopping mall (perhaps one that is unfamiliar to you), and you are looking for a specific store, you must first find where in the center that store is located, and then you must find "You Are Here!" We must always know where we are in order to know how to get to where you want to go! This, in my view, is "self-acceptance."
Thus self-acceptance is therefore not an embracing of all our foibles and faults and pretending "I'm good." Rather, its the acknowledgement of where I am. Paramhansa Yogananda, the now well respected world teacher of yoga and author of "Autobiography of a Yogi," used to give his students a self-assessment psychological inventory to complete. (I doubt the students handed it in to him!)
In this way, we begin the habit of objectivity in our introspection. Ruthless self-honesty is, I believe, a prerequisite to spiritual growth. This does not mean we necessarily parade our yaw-yaws in front of every "Tom, Dick or Harry" ("Sue, Sally or Molly"). How often I've seen devotees disguise their desires with well-meaning platitudes and scriptural quotations. "I feel God wants me to ............ "
One arena of human life where we can readily test our resolve in the direction of self-acceptance and self-honesty is that of criticism. I've been told that I "never" say "I'm sorry." (I'm practicing it by typing it.) Criticism is a funny business because much of the time we only imagine that we heard even but a hint of criticism. Follow the banter in people's conversation and look for the hints of self-protective, self-justifications. Self-justification is like an acid that corrodes the sharp spiritual edge of introspection.
If, however, in fact, you are criticized directly and in person, you might tentatively say, "Perhaps you are right." Then, consider whether there's any merit. Do what you can to rectify an error or to change your behavior, including to make amends, if appropriate. Be willing to thank the other person, even a self-styled detractor, for pointing out something that needs correcting. If, as sincerely as you are able, you can find no cause for the critique, then say, then, let it go.
Now there are some situations where there are principles at stake or a larger issue at stake and you might need to defend the shared goal or principle, but that's a different matter than defending yourself. Spiritually speaking, defending yourself is, well, very, very tricky territory. (If in attacking me, a person is attacking Ananda which I represent, then I might defend Ananda and to some extent, therefore, myself, but this must always be secondary. Yogananda was assailed by lawsuits and slander and he would defend himself in the name of defending the work he represented.)
At night before bed, pick out the fleas and burrs of attachment and self-definitions based on upbringing, social status, gender, age etc. etc. and flick them into the fire of wisdom: Tat twam asi: Thou art THAT I AM!
Blessings, I AM your very SELF,
Hrimananda
Monday, September 9, 2013
Wednesday, September 4, 2013
Ananda worldwide: What Next after the Passing of its founder, Swami Kriyananda?
Few organizations thrive after the passing of a creative and charismatic founder. In regard to leadership skills and looking ahead to the future, Swami Kriyananda was extraordinarily prescient. To his dying day (earlier this year at age 86), Swami Kriyananda ("SK") was writing books, music, lecturing, handling a voluminous correspondence, guiding movie productions (two), and counseling and guiding countless souls. He did this in spite of an aging body that should have given up the ghost long ago and which offered to him constant troubles and physical suffering. He took all of this in the stride of kindness, creativity, service and devotion to God and guru (Paramhansa Yogananda and his lineage).
Yet, for all of this, he had, decades ago, appointed leaders of various aspects of Ananda's growing and worldwide work. These leaders, then, were already in place and functioning independently but cooperatively both together and in attunement with his overall guidance and friendship.
For the immediate future, therefore, Ananda members and public need not expect anything radical or unusual. SK's spiritual successor, Jyotish (John) Novak, has been with SK for for over forty years and functioning as acting spiritual director for some years. He and his wife, Devi, are seamlessly making the transition to front and center of Ananda.
Nonetheless, SK was a spiritual and creative tornado. No vibrant organization can afford to remain static. Nor can Ananda rely passively upon his enormous legacy of writings, music, organizational wisdom, and spiritual depth for its momentum. Nor has SK trained us to do so!
So "Yes": changes can be expected. The largest hole in Ananda's work left by SK, in terms of public visibility, is, well, just that: public visibility. SK toured the world non-stop for decades; wrote books, non-stop, for decades; did radio and TV shows; spoke at major conferences, and on and on. As a direct disciple of Paramhansa Yogananda (PY), he spoke with authority, conviction, and wisdom in being the foremost and most accessible public representative for PY's worldwide teachings.
It would be fruitless to imagine anyone simply taking up where SK left off. SK wisely decentralized the work of Ananda and both by his example and his instructions empowered Ananda's leaders and membership to work BOTH cooperatively together AND creatively independently in our spiritual service.
What will be needed is for representatives of Ananda to emphasize the need to "get out front" in public view. Some have, will and are writing books and articles. But until now, most, with rare exception, were needed to remain in their respective teaching centers training members and guiding the local community. A younger generation is on its way "up" and the leadership group has both the opportunity and the need to be more available publicly outside the comfortable enclosure of our teaching centers and communities. What form that takes will be as individual as the individuals themselves.
Leadership, too, is, and has been changing. While SK naturally assumed the role of founder and leader, he actually trained us to see each other and relate to one another as friends and devotees first. Whatever particular positions we might hold for a time are simply roles but positions of leadership make no assumption regarding spiritual realization. For several decades, most Ananda communities have been led by married couples. But I see this evolving towards more team management in various departments and business. At the Ananda Farm here in the Seattle area, we have four "legal" managers but a seven-person management team. Same is true for our East West Bookshop.
I also see that the vocabulary of the message of Ananda will need to step-up to the tone of universality that SK embodied so well both in person and in his writings. This language was PY's language, as well. Most Ananda centers have focused on training of members and disciples. This is essential, of course, but easier to focus on while SK spread the universal message of Self-realization through Kriya Yoga around the world. Kriya and Self-realization are for everyone, regardless of spiritual affiliation or belief. Oneness in Spirit applies to all facets of daily life in the form of cooperation, harmony, respect, high energy and creativity.
Ananda is, and was already in process of (at the time of SK's passing in April), a great explosion of growth. Many members feel that SK's passing not only freed him from the confines of an aging body, but in some tangible but subtle way, freed his soul force to ripple outward and propel his "children" in new and expansive directions.
Without SK's presence and leadership, it seems to me natural that the various Ananda centers will look to its center (Ananda Village, Nevada City, CA) not just for leadership and guidance but as "home." This has always been the case but has been, in no small measure, eclipsed by the living presence and guidance of its founder, SK. With him gone, eyes and hearts turn naturally to "the Village." Already important work is taking place to allow overseas members to obtain special visa permits to come and study and apprentice in how to run centers and communities.
Several weeks ago the first annual Spiritual Renewal Week since SK's passing found members just as enthusiastic and just as present in numbers as ever before, even without SK being there in the body. Many could feel that the baton of spiritual leadership had passed not just to one, or two, but to an entire generation of members trained by SK. An online worldwide leadership course, begun in Fall 2012, is already uniting members of every age, generation and country. Online courses and webinars from Ananda Village come out almost weekly. The original Meditation Retreat has come back "online" offering seclusions, in addition to the vibrant and dynamic retreat programs at the Expanding Light (public) retreat facility "down the road." Members worldwide are uniting behind the project of building a simple but beautiful "Moksha Mandir" for interring SK's body at his beloved home (at Ananda Village), the Crystal Hermitage. A future Temple of Light will be built there with the support of members, students, and friends from around the world.
I also see a stepped-up exchange of staff, interns, and visitors between the Ananda centers. Pilgrimages to Italy, U.S.A., and India (and other places) continue to grow in momentum. Members are becoming, it seems to me, more fluid and willing to move to other Ananda Communities as the need or inspiration arises. This started especially with the Laurelwood campus, west of Portland, but is spreading, as Palo Alto, CA and here in Seattle have purchased properties for farming and mini-community/ashrams and have opportunities for helping hands.
Lastly, I foresee that the music of Ananda, a direct legacy of SK, will mature and begin to find acceptance in the world around us. I believe it was uniquely SK's life path that during his lifetime, though well known in some respects, he was, relative to the depth of his spirituality and genius, too often passed over. The "Finding Happiness" movie, a documentary story of Ananda will spread the message of Ananda's work and music far and wide. So too a second movie, still in production, on SK's life: The Answer.
PY said to SK that "you have a great work to do." This work is now in the hands of SK's children and I sincerely believe that we will carry on, yes in our way, but in his spirit.
Blessings to you from Ananda, not a place, but a state of soul.......
Sw Hrimananda
Yet, for all of this, he had, decades ago, appointed leaders of various aspects of Ananda's growing and worldwide work. These leaders, then, were already in place and functioning independently but cooperatively both together and in attunement with his overall guidance and friendship.
For the immediate future, therefore, Ananda members and public need not expect anything radical or unusual. SK's spiritual successor, Jyotish (John) Novak, has been with SK for for over forty years and functioning as acting spiritual director for some years. He and his wife, Devi, are seamlessly making the transition to front and center of Ananda.
Nonetheless, SK was a spiritual and creative tornado. No vibrant organization can afford to remain static. Nor can Ananda rely passively upon his enormous legacy of writings, music, organizational wisdom, and spiritual depth for its momentum. Nor has SK trained us to do so!
So "Yes": changes can be expected. The largest hole in Ananda's work left by SK, in terms of public visibility, is, well, just that: public visibility. SK toured the world non-stop for decades; wrote books, non-stop, for decades; did radio and TV shows; spoke at major conferences, and on and on. As a direct disciple of Paramhansa Yogananda (PY), he spoke with authority, conviction, and wisdom in being the foremost and most accessible public representative for PY's worldwide teachings.
It would be fruitless to imagine anyone simply taking up where SK left off. SK wisely decentralized the work of Ananda and both by his example and his instructions empowered Ananda's leaders and membership to work BOTH cooperatively together AND creatively independently in our spiritual service.
What will be needed is for representatives of Ananda to emphasize the need to "get out front" in public view. Some have, will and are writing books and articles. But until now, most, with rare exception, were needed to remain in their respective teaching centers training members and guiding the local community. A younger generation is on its way "up" and the leadership group has both the opportunity and the need to be more available publicly outside the comfortable enclosure of our teaching centers and communities. What form that takes will be as individual as the individuals themselves.
Leadership, too, is, and has been changing. While SK naturally assumed the role of founder and leader, he actually trained us to see each other and relate to one another as friends and devotees first. Whatever particular positions we might hold for a time are simply roles but positions of leadership make no assumption regarding spiritual realization. For several decades, most Ananda communities have been led by married couples. But I see this evolving towards more team management in various departments and business. At the Ananda Farm here in the Seattle area, we have four "legal" managers but a seven-person management team. Same is true for our East West Bookshop.
I also see that the vocabulary of the message of Ananda will need to step-up to the tone of universality that SK embodied so well both in person and in his writings. This language was PY's language, as well. Most Ananda centers have focused on training of members and disciples. This is essential, of course, but easier to focus on while SK spread the universal message of Self-realization through Kriya Yoga around the world. Kriya and Self-realization are for everyone, regardless of spiritual affiliation or belief. Oneness in Spirit applies to all facets of daily life in the form of cooperation, harmony, respect, high energy and creativity.
Ananda is, and was already in process of (at the time of SK's passing in April), a great explosion of growth. Many members feel that SK's passing not only freed him from the confines of an aging body, but in some tangible but subtle way, freed his soul force to ripple outward and propel his "children" in new and expansive directions.
Without SK's presence and leadership, it seems to me natural that the various Ananda centers will look to its center (Ananda Village, Nevada City, CA) not just for leadership and guidance but as "home." This has always been the case but has been, in no small measure, eclipsed by the living presence and guidance of its founder, SK. With him gone, eyes and hearts turn naturally to "the Village." Already important work is taking place to allow overseas members to obtain special visa permits to come and study and apprentice in how to run centers and communities.
Several weeks ago the first annual Spiritual Renewal Week since SK's passing found members just as enthusiastic and just as present in numbers as ever before, even without SK being there in the body. Many could feel that the baton of spiritual leadership had passed not just to one, or two, but to an entire generation of members trained by SK. An online worldwide leadership course, begun in Fall 2012, is already uniting members of every age, generation and country. Online courses and webinars from Ananda Village come out almost weekly. The original Meditation Retreat has come back "online" offering seclusions, in addition to the vibrant and dynamic retreat programs at the Expanding Light (public) retreat facility "down the road." Members worldwide are uniting behind the project of building a simple but beautiful "Moksha Mandir" for interring SK's body at his beloved home (at Ananda Village), the Crystal Hermitage. A future Temple of Light will be built there with the support of members, students, and friends from around the world.
I also see a stepped-up exchange of staff, interns, and visitors between the Ananda centers. Pilgrimages to Italy, U.S.A., and India (and other places) continue to grow in momentum. Members are becoming, it seems to me, more fluid and willing to move to other Ananda Communities as the need or inspiration arises. This started especially with the Laurelwood campus, west of Portland, but is spreading, as Palo Alto, CA and here in Seattle have purchased properties for farming and mini-community/ashrams and have opportunities for helping hands.
Lastly, I foresee that the music of Ananda, a direct legacy of SK, will mature and begin to find acceptance in the world around us. I believe it was uniquely SK's life path that during his lifetime, though well known in some respects, he was, relative to the depth of his spirituality and genius, too often passed over. The "Finding Happiness" movie, a documentary story of Ananda will spread the message of Ananda's work and music far and wide. So too a second movie, still in production, on SK's life: The Answer.
PY said to SK that "you have a great work to do." This work is now in the hands of SK's children and I sincerely believe that we will carry on, yes in our way, but in his spirit.
Blessings to you from Ananda, not a place, but a state of soul.......
Sw Hrimananda
Sunday, September 1, 2013
Fall Follies:Back to the Mideast we go?
The waning days of summer provoke nostalgia and a desire to enjoy one more relaxing day in the sun! Tomorrow is America's day of rest, Labor Day, celebrating the end of summer with one last flip of the bar-b-que'd burger before the turning of the leaves calls us to more serious pursuits.
Once again, the "Fall Follies" begin. On the larger scale there are, again, the drums of war beating 'round the world and predictions of WWIII. Economically, under the surface of happy smiley faces of improving economic statistics are doomsday soothsayers warning of the perfect economic storm about to roll over us like a tsunami. In personal lives, well, "shift happens" and is either in full swing or on the cusp, or so it seems for so many people these days.
Those of us, as I wrote about earlier, who returned from Spiritual Renewal Week at Ananda Village in California are blessed to feel a renewed commitment to our spiritual practices, attitudes, and goals. We have girded the "loins" of our fiery self-control towards inner peace, mindfulness, and devotion to high ideals and to our divine Beloved (in whatever form we aspire or worship).
In the worldwide parallel universe called Ananda, we are growing like tulips in Spring. We have openings in a new ashram house on Camano Island, a new farm in Half Moon Bay, California, new centers in cities throughout India, expanded properties in Oregon, Los Angeles, and much, much more. Ananda Communities and centers are bursting with life, creativity, and inspiration.
But the bubble of joy that is Ananda isn't shared by all. This world is a mixture. It perpetuates itself by constant change and an ever new parade of dramas. After the trauma of the Vietnam War and humiliating defeat there and all the political drama that preceded it and followed it, I thought we'd never again see a foray into foreign country. Well I was wrong: and not just once. Drama and national karma continue until we work things out to another level of understanding and wisdom.
If nations like America can help relieve the suffering and afflictions of those traumatized by civil war in Syria, well, I'm all for it. If yet another despot were to mysteriously bite the dust, well, too bad for him and good riddance. Will it prove effective? Is it righteous, moral, practical? Opinions vary, of course.
The rightness of an action is sometimes difficult to know in advance. Failure to act is still action. Intention plus results (and results can only be known afterwards!) is the best most can hope for. Success, moreover, is not only measured by the intended goal but by the consequences to all concerned: not just physical, but mental and spiritual, as well.
As I felt many summers ago on the eve of America's invasion of Iraq (when most of the country, including both political parties were all revved up and gung ho), I would feel better if other countries who share our values were cooperative. In the case of Iraq, they were not. That still didn't make the invasion or, today, the action proposed by Obama to Congress, right or wrong. But in this complex and interconnected world, it is at least comforting if nations of goodwill band together for a righteous cause. When they do not, it more readily calls into question the proposed unilateral military action. Still, it takes courage to go on alone.. Right or wrong, America has shown that willingness since its very foundations. But when is courage foolishness, or, worse? (Vietnam was supposed to be a limited scope of action, too.)
I, a mere citizen, once again, cannot know more than what we are told, for I have no first hand knowledge. I pray for right intention and right action, no matter what it is. And, that right action includes the welfare of innocent people. No matter what opinion I might hold, it is only an opinion. You and I have the luxury of our opinions, which ultimately are mere beliefs based (probably) on our emotions and predispositions. We do not have the burden of decisions which will, either way, affect the lives of many. Where's Solomon when we need him?
I would rather help people than bomb dictators to hell. But, well, that's my opinion, and, I know its simplistic. It may well be not an either-or, but a both-and. If our country intervenes, I would want it to be one member of a coalition and not, yet again, the U.S. Cavalry. Once again, that would be my hope. Still, I suspect the whole thing is a karmic booby trap or tar baby. Moreover, our national character is prone towards intervention, especially when injustice reigns. (In all wars, profiteering and atrocities exist. Just as people die in war, so too, some people act nobly and others, ignobly. These facts are not, in themselves, justifications for not engaging in a just war, if it be, in fact, just.)
The lineage of spiritual teachers who are my guides (Paramhansa Yogananda, his guru, Swami Sri Yutkeswar, et al) have said that our planet is in an ascending age. It is not a spiritual age but an energetic, restless, and chaotic one. It is a time of great instability. The consciousness of the preceding age lingers still, and holds positions of power in certain places and realms, notably those associated with that prior age: call it the medieval times. Institutions of religion or government which ruled with an iron hand and imposed strict social structures and customs are beset by this newer, more free, more individualistic age. The tribalism, prejudice, and ignorance of that age dictates that those not of your "tribe" are, by definition, your enemy.
As Gandhi and M.L.King, Jr. taught, such institutions and people do not give up their power willingly. It is always a struggle. A dictator who can gas his own people deserves to be shown the door. How and by whom and when? We shall see. Yogananda, before his passing in 1952, made some radical predictions regarding future wars, economic collapse, and natural calamities on a wider scale, it would seem, than we have yet seen. Who know. Best to be prepared! Why, even government officials encourage us to have stocks of food; essential to our well-being regardless of future events is to have a network of family or community; finally, we cannot get "out alive," so faith in a Higher Power linked to a life of prayer, meditation and service expands our identity beyond the ego and thus can help free us from the shackles of fear and suffering.
Perhaps one hundred years from now we will see these mideast conflicts for what they probably are: no, not about oil or energy, or religions, but a clash of consciousness: old and tribal versus new and global. Yes, the characters are mixed bag on all sides, but with the long view of history we may see these skirmishes as the rising tide of global awareness and consciousness sweeping away the old to bring in the new.
Well enough of this talk. My deeper reflection has more to do with the "call of Fall" to get focused. The falling leaves herald a change in the air and we must not linger too long in the past. Whether personally or globally, therefore, "hang onto your 'hat." Be prepared to bid the pleasures of summer "adieu" and get centered and focused around what is important for your life's evolution towards truth and true happiness.
I love the summer and I welcome the fall. But, it's "back to (the) school (of life)" for us! The practice of meditation, prayer, devotion and selfless service, especially in fellowship with others of like-mind, is the single most powerful force for change in this world. The real power for change comes from our soul's oneness in God. Draw on that power in your life and offer your prayers for all those in need in these "interesting" times. Each of us are called to live our lives, however seemingly insignificant to others or to history, with faith, devotion to truth and to Spirit which is all truth, and with integrity.
Blessings,
Nayaswami Hriman
Once again, the "Fall Follies" begin. On the larger scale there are, again, the drums of war beating 'round the world and predictions of WWIII. Economically, under the surface of happy smiley faces of improving economic statistics are doomsday soothsayers warning of the perfect economic storm about to roll over us like a tsunami. In personal lives, well, "shift happens" and is either in full swing or on the cusp, or so it seems for so many people these days.
Those of us, as I wrote about earlier, who returned from Spiritual Renewal Week at Ananda Village in California are blessed to feel a renewed commitment to our spiritual practices, attitudes, and goals. We have girded the "loins" of our fiery self-control towards inner peace, mindfulness, and devotion to high ideals and to our divine Beloved (in whatever form we aspire or worship).
In the worldwide parallel universe called Ananda, we are growing like tulips in Spring. We have openings in a new ashram house on Camano Island, a new farm in Half Moon Bay, California, new centers in cities throughout India, expanded properties in Oregon, Los Angeles, and much, much more. Ananda Communities and centers are bursting with life, creativity, and inspiration.
But the bubble of joy that is Ananda isn't shared by all. This world is a mixture. It perpetuates itself by constant change and an ever new parade of dramas. After the trauma of the Vietnam War and humiliating defeat there and all the political drama that preceded it and followed it, I thought we'd never again see a foray into foreign country. Well I was wrong: and not just once. Drama and national karma continue until we work things out to another level of understanding and wisdom.
If nations like America can help relieve the suffering and afflictions of those traumatized by civil war in Syria, well, I'm all for it. If yet another despot were to mysteriously bite the dust, well, too bad for him and good riddance. Will it prove effective? Is it righteous, moral, practical? Opinions vary, of course.
The rightness of an action is sometimes difficult to know in advance. Failure to act is still action. Intention plus results (and results can only be known afterwards!) is the best most can hope for. Success, moreover, is not only measured by the intended goal but by the consequences to all concerned: not just physical, but mental and spiritual, as well.
As I felt many summers ago on the eve of America's invasion of Iraq (when most of the country, including both political parties were all revved up and gung ho), I would feel better if other countries who share our values were cooperative. In the case of Iraq, they were not. That still didn't make the invasion or, today, the action proposed by Obama to Congress, right or wrong. But in this complex and interconnected world, it is at least comforting if nations of goodwill band together for a righteous cause. When they do not, it more readily calls into question the proposed unilateral military action. Still, it takes courage to go on alone.. Right or wrong, America has shown that willingness since its very foundations. But when is courage foolishness, or, worse? (Vietnam was supposed to be a limited scope of action, too.)
I, a mere citizen, once again, cannot know more than what we are told, for I have no first hand knowledge. I pray for right intention and right action, no matter what it is. And, that right action includes the welfare of innocent people. No matter what opinion I might hold, it is only an opinion. You and I have the luxury of our opinions, which ultimately are mere beliefs based (probably) on our emotions and predispositions. We do not have the burden of decisions which will, either way, affect the lives of many. Where's Solomon when we need him?
I would rather help people than bomb dictators to hell. But, well, that's my opinion, and, I know its simplistic. It may well be not an either-or, but a both-and. If our country intervenes, I would want it to be one member of a coalition and not, yet again, the U.S. Cavalry. Once again, that would be my hope. Still, I suspect the whole thing is a karmic booby trap or tar baby. Moreover, our national character is prone towards intervention, especially when injustice reigns. (In all wars, profiteering and atrocities exist. Just as people die in war, so too, some people act nobly and others, ignobly. These facts are not, in themselves, justifications for not engaging in a just war, if it be, in fact, just.)
The lineage of spiritual teachers who are my guides (Paramhansa Yogananda, his guru, Swami Sri Yutkeswar, et al) have said that our planet is in an ascending age. It is not a spiritual age but an energetic, restless, and chaotic one. It is a time of great instability. The consciousness of the preceding age lingers still, and holds positions of power in certain places and realms, notably those associated with that prior age: call it the medieval times. Institutions of religion or government which ruled with an iron hand and imposed strict social structures and customs are beset by this newer, more free, more individualistic age. The tribalism, prejudice, and ignorance of that age dictates that those not of your "tribe" are, by definition, your enemy.
As Gandhi and M.L.King, Jr. taught, such institutions and people do not give up their power willingly. It is always a struggle. A dictator who can gas his own people deserves to be shown the door. How and by whom and when? We shall see. Yogananda, before his passing in 1952, made some radical predictions regarding future wars, economic collapse, and natural calamities on a wider scale, it would seem, than we have yet seen. Who know. Best to be prepared! Why, even government officials encourage us to have stocks of food; essential to our well-being regardless of future events is to have a network of family or community; finally, we cannot get "out alive," so faith in a Higher Power linked to a life of prayer, meditation and service expands our identity beyond the ego and thus can help free us from the shackles of fear and suffering.
Perhaps one hundred years from now we will see these mideast conflicts for what they probably are: no, not about oil or energy, or religions, but a clash of consciousness: old and tribal versus new and global. Yes, the characters are mixed bag on all sides, but with the long view of history we may see these skirmishes as the rising tide of global awareness and consciousness sweeping away the old to bring in the new.
Well enough of this talk. My deeper reflection has more to do with the "call of Fall" to get focused. The falling leaves herald a change in the air and we must not linger too long in the past. Whether personally or globally, therefore, "hang onto your 'hat." Be prepared to bid the pleasures of summer "adieu" and get centered and focused around what is important for your life's evolution towards truth and true happiness.
I love the summer and I welcome the fall. But, it's "back to (the) school (of life)" for us! The practice of meditation, prayer, devotion and selfless service, especially in fellowship with others of like-mind, is the single most powerful force for change in this world. The real power for change comes from our soul's oneness in God. Draw on that power in your life and offer your prayers for all those in need in these "interesting" times. Each of us are called to live our lives, however seemingly insignificant to others or to history, with faith, devotion to truth and to Spirit which is all truth, and with integrity.
Blessings,
Nayaswami Hriman
Monday, August 26, 2013
Back from Spiritual Renewal Week Annual Retreat
Dear Friends,
Padma and I have returned from Spiritual Renewal Week refreshed and recharged and ready to greet a long list of "to-do's". We, too, perhaps like you, are slightly reluctant to bid adieu to summer just yet. Maybe this next, Monday (Labor Day), we can enjoy the day as a day of rest and simple enjoyments with friends.
Every year we and many others from the Ananda Sangha in the greater Seattle area fly or drive to Ananda Village near Nevada City, CA. Hosted by the public retreat there (the Expanding Light, www.expandinglight.org), we enjoy a week of classes, yoga, meditation, good conversation, delicious vegetarian meals, sunshine, starlit nights, concert, kirtan, play, walks in the forest, cooling breezes, and inspiration from within or without! People come from all over the world for this annual event. There are Ananda centers, communities, groups and members across the globe. To see so many gathered together, chanting, meditating, sharing meals and inspired entertainment, and seeking inspiration together is itself rejuvenating and inspiring.
Generally the key talks of Spiritual Renewal Week eventually get posted by ananda.org or the expandinglight.org at some point, [here's the link: http://www.ananda.org/video/series/spiritual-renewal-week-2013 } What made this year (Aug 16-25) special was that Swami Kriyananda left this earth just a few months ago. Since the founding of Ananda, this was the first "S.R.W." without him (at least somewhere on the planet). Hence the week was dedicated to his memory, inspiration and ever living spirit. It was well attended and especially so from the Seattle Sangha. There were about 24 of us from the Seattle area.
One might have expected that the week would have had a pall of unspoken sadness, owing to Swamiji's passing. Instead, there was, at times (early morning or late at night), only the pall of distant forest fires. Ironically, the whiff of smoke reminded many of us more of Delhi, India (on a good day), than of the ever present summer threat of forest fire in the Sierra Nevada mountains and hills of northern California.
Instead, we felt Swamiji's presence even more strongly as we came together as his spiritual family blessed and guided by Paramhansa Yogananda. Swami Kriyananda is now free of the burden of his aged body which, despite its troubles, he transcended so gracefully with the power of divine bliss. During that week, the only moment I felt something "missing" was the Monday night outdoor concert. In past years, Swami used to always be present and lent a vibration of inwardness. That vibration was there but he wasn't there in the usual way. The feeling passed quickly, however, for the music itself, composed by him, lifted us on the wings of his living spirit.
The main feature of each day are the morning classes. Two or more speakers (on Wednesday, there were eight) share inspiration on the day's topic. The general theme was lessons from Swamiji's life. Sub topics such as discipleship and creativity and kriya yoga were special features. All of the speakers shared stories from their experiences with Swami Kriyananda: poignant, humorous, or inspired. Padma and I heard some stories from "old timers" and friends that we'd never heard before! There were afternoon workshops, three levels of kriya initiation, walks on the ridge (which looks to the west across the great central valley of California), engaging conversation, and much more.
Padma and I stayed with our daughter, Gita and her husband, Badri, and our two grand-dogs! Gita is pregnant and due in a few weeks! A newlywed couple live there also so the house is a busy and fun place to be.
Summer at Ananda brings generally warm to hot weather. The nights are generally cool. Even the day's heat, if any, is softened by cool summer breezes, shady trees, and gentle forest paths. Somewhere in August the weather begins to shift toward hints of Fall. Overall, it was delightful, in fact.
Every morning Padma and I attended the in-Community meditations at Hansa. The meditations were deep, quiet and filled with God's presence. We participated as blessers in one of the kriya initiations, and each of us were among the featured speakers during the morning talks (she on Friday; I, on Saturday).
Personal retreats and seclusions have their benefits but there's no substitute for the power of what we call "satsang," or the fellowship of like minded truthseekers. There is a power, a joy, and a celebratory sense of divine presence and connection that emerges from the events. It tends to build day after day. At Spiritual Renewal Week it culminates on Friday night with the kriya ceremonies and reaches a peak of celebration with outdoor Indian banquet and starlit entertainment which follows the banquet on Saturday night.
Maybe you can attend next year! Look for it on the website of expandinglight.org!
Joy and blessings to you,
Hriman
Monday, August 19, 2013
Why take a retreat?
I am here at Ananda Village, near Nevada City, CA, for the annual week of Spiritual Renewal. There are about twenty of us from Ananda in the Seattle area. Overall attendance I don't know but for the major talks and events there are two to three hundred (or more) people. There are guests and visitors from around the world.
A week-long retreat was a tradition begun by Paramhansa Yogananda during his years of teaching from his headquarters in Los Angeles during the Twenties and Thirties.
Each morning, Monday through Saturday, there are talks by different Ananda teachers from communities around the world. Most days there are at least two speakers, sometimes an entire panel of speakers.
Afternoons offer workshops or tours or quiet time while evenings bring such activities as a concert, a play, a kirtan, an Indian banquet, and kriya initiation (for those eligible).
For those of us who are not, strictly speaking, guests on retreat but members returning "home," it's like a reunion. We do have some business or planning meetings, but mostly it is reconnecting with friends and getting up to date.
I cannot over emphasize the value of such retreats, no matter what one's role in the retreat might be.
Retreat differs from seclusion in that seclusion is private and individual. Seclusion is also entirely in silence. Retreat is often with others, although the hybrid is personal retreat which takes place like a semi-seclusion in the midst of other retreat activities.
At Ananda's Expanding Light Retreat you can come for a specific program or on personal retreat, tailored to your own needs and schedule. You can also come on "work exchange".
Many, including myself, get more recharge from retreat or seclusion than most vacations (where you are traveling, in hotels, airports, cars, surrounded by crowds, and over eating etc etc)!
If you want a true recharge for body, mind, soul, I recommend a retreat! Seclusion is generally best for those with a strong meditation and prayer practice, and who are comfortable yet energized spiritually being completely alone. Thus retreats are the place to start and both are very helpful, indeed, absolutely necessary.
As Paramhansa Yogananda put it, "Seclusion is the price is greatness" and this includes retreat.
Reference Ananda's west coast retreat: www.expandinglight.org. We have retreat centers also in central Italy (Umbria, near Assisi), and, in India (in the hills outside Pune city).
Joy to you,
From Ananda Village!
Swami Hrimanananda
Tuesday, August 13, 2013
What is the best or original Kriya Yoga?
As the practice of kriya yoga (a meditation technique(s)) grows exponentially in popularity and public awareness, the number of teachers of kriya and books about or revealing the kriya yoga technique also grows.
Different ones or groups claim to have the "original," or the best, or the correct technique. For better or worse, the term "kriya" is generic. It is almost equivalent to the term, in English, "technique." I refer readers to that which has put kriya on the public map: Chapter 26 of "Autobiography of a Yogi," by Paramhansa Yogananda. Thus there are many "kriya" techniques: some are preparatory for the more advanced kriyas as taught by Lahiri Mahasaya and his line (which includes Paramhansa Yogananda). Examples include navi kriya and talabya kriya, to name just two. Some teachers who use the term "kriya" in describing what they teach offer techniques that only casually resemble what Lahiri and his lineage have taught (directly and through their disciples).
To a "bhakta," or one who approaches God through devotion, techniques are either boring or virtually sacrilegious because presuming upon self-effort to achieve salvation (as if the yogi ignores the power of grace through God and guru!). A "gyani," or one who approaches Truth through the intellect and observation and strict non-attachment and monism, may view "kriyas" as unnecessary, distracting and smacking of dualism, as if affirming the yogis separateness from the One. A "karmi," or one who is self-sacrificing in rendering service without thought of self, may view "kriyas" as tempting self-invovlement and lacking in compassion for others. All of these objections, moreover, may, in some cases, be valid.
But the eightfold path taught by Patanjali in the Yoga Sutras and the path of yoga as taught by Krishna in the Bhagavad Gita, both confirm that right feeling (devotion), right attitude (non-attachment and ego transcendence), and right action (nishkam karma) are integral aspects of the inner path of meditation (raja yoga--of which kriya yoga is a part). Krishna, in the Bhagavad Gita, counsels Arjuna (us) to "Be thou a yogi." This counsel is repeated throughout the Gita.
In prior blogs I have pointed out that there is no "best" technique, best religion, or most exalted guru but that which inspires our souls to seek freedom in God. For some yogis, a simple mantra is best. For others, watching the breath. For others, more complex techniques such as kriya yoga (which as taught by Paramhansa Yogananda includes a body of at least four core techniques and several supportive ones).
In the blatthering blog-a-sphere, one sees these debates about "best" and "original" going on. Those who defy the "ancient injunctions" of secrecy in regards to who is authorized to teach kriya, will claim a higher path of public service and decry the misuse of teacher-student relationship in regards to secrecy. It's not, of course, secrecy, per se, it's preparedness: mental, emotional, psychological, and physical. Preparedness means the more sensitive and inward understanding that it's not really about a technique: it's a matter of the heart: devotion and commitment. It's as if the "secrecy" thing is a direct challenge to the ego to reach for a deeper understanding.
Nonetheless, all sincere points of view have their place. As a given fact, why cry over the spilt milk of others' seeming transgressions. And besides, some teachers have misused these sacred teachings for personal gain.
In reading one author's revelations of his decades long search for the "real" kriya, it is evident that, as Patanjali warns us, he "missed the point." The point isn't "best" or "original." It is: how much of yourself are you willing to give? Still his account was interesting for all the lesser teachers that abound and that are tempted to use the knowledge they've received for self-aggrandizement. How blessed I feel for the self-honesty, the wisdom, the patience and the loyalty of my teacher, Swami Kriyananda: a direct disciple, indeed, of Yogananda! Kriyananda was blithely dismissed by this author (as a source for knowledge of kriya) by the author's cursory acceptance of the condemnation of Kriyananda by others as being disloyal. Well, that's fine, of course. Each to his own. I suspect, however, the real reason is that Kriyananda did not write or publish details of the basic and so-called higher kriya techniques in accordance with his guru's wishes. Thus he was of no interest to this author.
According to my teacher, Swami Kriyananda, Lahiri Mahasaya emphasized, and indeed, I may have heard him say, even, required mastery of the kechari mudra before giving the first kriya initiation! So few people that I know have a tongue long enough to do this technique at all or for very long that it would be a shame not to learn kriya yoga on the basis of not being able to place the tongue behind the soft palate and up into the nasal passage behind it! Yes, there are techniques for stretching the tongue, but, golly, how weird do we yogis have to be, anyway, to find God? (I'm all for kechari! I look forward to it; but my tongue isn't there yet.)
If, therefore, Paramhansa Yogananda, in coming to the West taught the technique without requiring or even, sometimes, mentioning kechari (except to close disciples), I, for one, think he knew what he was doing. With kechari mudra, the technique is essentially done with mouth closed (or air passage through it blocked). Without kechari, the kriya technique is more easily and powerfully done otherwise. To accuse Yogananda of changing or diluting the technique on the basis of doing or not doing kechari is silly. Ignoring for the moment, the grace and power of the guru's instructions, a survey of techniques going by the name kriya, and knowing, indeed, the advanced (or "higher") kriya techniques, it's obvious that there are an infinite number of minor variations to these techniques. Some of these will naturally occur to the dedicated kriya yogi as he practices and calls upon divine guidance to guide his practice. Swami Kriyananda has pointed out that the purpose and result of spiritual growth is to go more and more by intuition: by the inner guru. Thus a kriya yogi, in time and with dedicated and right practice, earns the "right" (by intuition) to explore the inner path and techniques in ways that are suitable at that moment. (Whether one teaches or shares such things is also a matter of both inner guidance and validated outer commission. See my prior blog.)
Collecting them all like baseball cards produces only pride, confusion, and restlessness. Surely not devotion, in any case; nor yet self-offering and humility.
Let us therefore understand that the spiritual path is unique to each and an inner journey. It can be supported by techniques but only with right attitude, right technique, and right teacher. "Right" means "right" for our soul's highest potential.
Blessings to all,
Nayaswami Hriman
Different ones or groups claim to have the "original," or the best, or the correct technique. For better or worse, the term "kriya" is generic. It is almost equivalent to the term, in English, "technique." I refer readers to that which has put kriya on the public map: Chapter 26 of "Autobiography of a Yogi," by Paramhansa Yogananda. Thus there are many "kriya" techniques: some are preparatory for the more advanced kriyas as taught by Lahiri Mahasaya and his line (which includes Paramhansa Yogananda). Examples include navi kriya and talabya kriya, to name just two. Some teachers who use the term "kriya" in describing what they teach offer techniques that only casually resemble what Lahiri and his lineage have taught (directly and through their disciples).
To a "bhakta," or one who approaches God through devotion, techniques are either boring or virtually sacrilegious because presuming upon self-effort to achieve salvation (as if the yogi ignores the power of grace through God and guru!). A "gyani," or one who approaches Truth through the intellect and observation and strict non-attachment and monism, may view "kriyas" as unnecessary, distracting and smacking of dualism, as if affirming the yogis separateness from the One. A "karmi," or one who is self-sacrificing in rendering service without thought of self, may view "kriyas" as tempting self-invovlement and lacking in compassion for others. All of these objections, moreover, may, in some cases, be valid.
But the eightfold path taught by Patanjali in the Yoga Sutras and the path of yoga as taught by Krishna in the Bhagavad Gita, both confirm that right feeling (devotion), right attitude (non-attachment and ego transcendence), and right action (nishkam karma) are integral aspects of the inner path of meditation (raja yoga--of which kriya yoga is a part). Krishna, in the Bhagavad Gita, counsels Arjuna (us) to "Be thou a yogi." This counsel is repeated throughout the Gita.
In prior blogs I have pointed out that there is no "best" technique, best religion, or most exalted guru but that which inspires our souls to seek freedom in God. For some yogis, a simple mantra is best. For others, watching the breath. For others, more complex techniques such as kriya yoga (which as taught by Paramhansa Yogananda includes a body of at least four core techniques and several supportive ones).
In the blatthering blog-a-sphere, one sees these debates about "best" and "original" going on. Those who defy the "ancient injunctions" of secrecy in regards to who is authorized to teach kriya, will claim a higher path of public service and decry the misuse of teacher-student relationship in regards to secrecy. It's not, of course, secrecy, per se, it's preparedness: mental, emotional, psychological, and physical. Preparedness means the more sensitive and inward understanding that it's not really about a technique: it's a matter of the heart: devotion and commitment. It's as if the "secrecy" thing is a direct challenge to the ego to reach for a deeper understanding.
Nonetheless, all sincere points of view have their place. As a given fact, why cry over the spilt milk of others' seeming transgressions. And besides, some teachers have misused these sacred teachings for personal gain.
In reading one author's revelations of his decades long search for the "real" kriya, it is evident that, as Patanjali warns us, he "missed the point." The point isn't "best" or "original." It is: how much of yourself are you willing to give? Still his account was interesting for all the lesser teachers that abound and that are tempted to use the knowledge they've received for self-aggrandizement. How blessed I feel for the self-honesty, the wisdom, the patience and the loyalty of my teacher, Swami Kriyananda: a direct disciple, indeed, of Yogananda! Kriyananda was blithely dismissed by this author (as a source for knowledge of kriya) by the author's cursory acceptance of the condemnation of Kriyananda by others as being disloyal. Well, that's fine, of course. Each to his own. I suspect, however, the real reason is that Kriyananda did not write or publish details of the basic and so-called higher kriya techniques in accordance with his guru's wishes. Thus he was of no interest to this author.
According to my teacher, Swami Kriyananda, Lahiri Mahasaya emphasized, and indeed, I may have heard him say, even, required mastery of the kechari mudra before giving the first kriya initiation! So few people that I know have a tongue long enough to do this technique at all or for very long that it would be a shame not to learn kriya yoga on the basis of not being able to place the tongue behind the soft palate and up into the nasal passage behind it! Yes, there are techniques for stretching the tongue, but, golly, how weird do we yogis have to be, anyway, to find God? (I'm all for kechari! I look forward to it; but my tongue isn't there yet.)
If, therefore, Paramhansa Yogananda, in coming to the West taught the technique without requiring or even, sometimes, mentioning kechari (except to close disciples), I, for one, think he knew what he was doing. With kechari mudra, the technique is essentially done with mouth closed (or air passage through it blocked). Without kechari, the kriya technique is more easily and powerfully done otherwise. To accuse Yogananda of changing or diluting the technique on the basis of doing or not doing kechari is silly. Ignoring for the moment, the grace and power of the guru's instructions, a survey of techniques going by the name kriya, and knowing, indeed, the advanced (or "higher") kriya techniques, it's obvious that there are an infinite number of minor variations to these techniques. Some of these will naturally occur to the dedicated kriya yogi as he practices and calls upon divine guidance to guide his practice. Swami Kriyananda has pointed out that the purpose and result of spiritual growth is to go more and more by intuition: by the inner guru. Thus a kriya yogi, in time and with dedicated and right practice, earns the "right" (by intuition) to explore the inner path and techniques in ways that are suitable at that moment. (Whether one teaches or shares such things is also a matter of both inner guidance and validated outer commission. See my prior blog.)
Collecting them all like baseball cards produces only pride, confusion, and restlessness. Surely not devotion, in any case; nor yet self-offering and humility.
Let us therefore understand that the spiritual path is unique to each and an inner journey. It can be supported by techniques but only with right attitude, right technique, and right teacher. "Right" means "right" for our soul's highest potential.
Blessings to all,
Nayaswami Hriman
Monday, August 12, 2013
Is it unnecessary to follow a particular spiritual path?
Recently, I assisted with the planning towards offering a specially designed meditation support group for those in the "recovery" movement. The eleventh (of the now well known "Twelve Steps") step in the recovery process is prayer and meditation. So, we figured, since Ananda has much to offer in regards to both, why not offer such support to others?
The first question that arose, however, was "Wouldn't it be more acceptable to more people if what we offered drew upon a variety of universally acceptable prayer and meditation sources (and not just Ananda's)?
I had to admit that such was likely to be the case. The further statement to the question was the assumption that by only offering what Ananda had to share we'd be seen as promoting our own way, indeed, perhaps proselytizing. I had to admit, again, that, well, yes, some would certainly view it that way.
My musings here are not really about how best to format the meditation support group. In that particular instance, I had several, not entirely irrelevant, objections: 1. What we would offer would be universal and not particular; 2. The mere fact that we would draw on Ananda sources doesn't, in and of itself, make it self-promoting. 3. Self-promoting is an aspect of both intention and delivery and in this case there was to be neither. 4. What we have to offer is effective and helpful to people. There is nothing lacking in it and there is no need, therefore, from the standpoint of the goal of the support group to seek out other sources. 5. The public service we wanted to offer is not merely the use of our physical space but to share something valuable that we have to share.
I admit that to many people these distinctions are just too subtle and human nature too suspicious to carry the day against the objections raised above. I figure, well, ok, then if fewer come and fewer therefore benefit, that's their choice. Why should we dilute what we have when we know it is effective and offered in good faith?
In my last blog article I explored the question of whether heretofore "secret" teachings and techniques should be made free (or mostly free) and public. Is to do so to "throw pearls before swine?" Is there any harm done? For those exposed to sacred teachings who spurn them because not spiritually ready, such persons may, karmically and psychologically, defer their own acceptance for having rejected them. Aren't material objects which are considered precious generally costly, scarce or otherwise difficult to obtain?
Still, one could also argue that more people will have access and therefore, following the spiritual lottery odds given to us in the "Bhagavad Gita" by Lord Krishna, "out of a thousand, one seeks Me."
My conclusion in that blog article was not a call for secrecy but a reminder that what makes such teachings and techniques precious is that one must have, by self-effort and grace, have advanced sufficiently spiritually and sensitively to recognize their value and to plumb their depths through discipline, self-control and devotion.
So, now, what then, is best? A synthesis of yoga techniques and philosophies or a singular lineage and spiritual path? I say, "There's something for everyone." When searching it is useful to explore different traditions and teachers. To draw the best from each and incorporate it into one's "sadhana" (spiritual practices) can be helpful.
But how many frogs does one kiss before finding a prince? There is, so I believe and believe I have observed in others, a restlessness and dissatisfaction in a concatenation of disciplines and methods. It is not uncommon, when yoga practitioners of different lineages assemble together, to feel a different "vibration" in another tradition, even when outwardly very similar (practicing meditation and yoga, e.g.)
There's another point however. This must be either experienced by oneself or observed sensitively in others. When one approaches spiritual disciplines like a smorgasbord, the ego engages in a "like and dislike" weighing and comparing attitude. The sense of personal ownership and "doership" is increased, not lessened. It is an axiom of spirituality that ego transcendence is an integral part of the path to the goal. "I have chosen this technique, that method, this book or teacher" to satisfy "What I think is right for me!" The resulting direction of consciousness is opposite to that of the soul, which is surrender, self-giving, devotional and so on. There is, further, a tendency toward pride over having learned or studied all these different philosophies or techniques, or having studied under this teacher or that. It may even be the ego's excuse to remain "above it all" (meaning above a personal commitment to ego transcendence) -- best to study everything, you see.
Yes, the ego does have to make decisions, spiritually and otherwise. Those decisions, however, which incline one towards ego transcendence will advance the soul toward freedom ("moksha") faster. As I stated in the prior blog, there is no one "right" yoga practice or meditation technique. What is right is that which brings you toward soul freedom!
This idea leads one naturally, indeed, inexorably to the need for the guru. But I have written on that subject in numerous other blogs. Suffice to say that anyone who sincerely and with energy seeks spiritual freedom, such a one will be guided to those teachers, teachings, and techniques best suited to his own unique and individual path to God.
The simple fact is this: in the practice of yoga and meditation today (and, let's face it, in the multitudinous practices of religion and spirituality generally throughout the world), most seek something far less. In yoga, it's often health, inner peace, well-being, muscle tone, stress relief and so on. For students of philosophy there are just never enough time to read all those cool books. For others, there's always a newer and more popular teacher coming to town. Even for the vast majority of devotees (those who undertake yoga disciplines, prayer, or charitable service for spiritual growth or to do God's work), we are working out karma: we feel better living this way; we feel compassion for others; we want to give back; and sometimes it's less ennobling, as, for example, we engage in practices because we are expected to, or otherwise for approval and recognition.
You see, and now I get to the meat of things, we have this deeply embedded tendency to mistake the form for the spirit (behind the form). Thus, we get attached to doing yoga; or meditating; or reading and learning; doing charitable work; or going to church on Sunday. We mistake the outer act (even meditation performed mechanically is a kind of outer work) for the presence of God, or joy, or upliftment. We too often settle for the outer act because we know we can't control when the "spirit will move and come upon me." And, of course, we should never so presume.
Thus we think that if we can learn dozens of yoga poses or meditation techniques we will be better at yoga or meditation. Little do we realize how little it takes; or, put more intelligently, that it's the attitude and consciousness with which we pray, meditate, or stretch that awakens the Spirit within. When, far along our spiritual journey, we realize that "joy is within you," (Ananda's motto), and that spiritual growth is not a matter of accumulating more techniques, or reading more books, and that it is, after all, really simple, then we let go of our "romance with religion" (its outer trappings), and seek, as one great modern saint was apt to counsel, "God alone."
I'm not saying we throw the "baby out with the bath water." I'm saying that we realize that one, true path, one true teacher, one effective technique is sufficient in regards outer practices and that what we really need is attunement with divine realities. And this is where it gets "good." Good because so subtle. Good because God, being the Infinite Power, the Supreme Spirit, has no form; no name; all forms; all names! It's just too confusing. Monism? Dualism? Where to start? Where does it end?
Are you ready, yet, for a guru? Ok, later, then. Nonetheless, my point is that, using the analogy of human love, we don't need five wives or husbands: we need only one if we want to know what the potential of human love might be. And so it is with God. Being everywhere (and nowhere), we don't need to "kiss every frog." Rather, simplicity of outer practice; purity of heart; selfless hands in service; and devotion to the Supreme Spirit (in whatever form is your "Ishta devata" -- that which inspires you to seek Truth and Freedom).
It would not be my intention to discourage you if you are enthusiastically engaged in learning and practicing (or teaching) yoga, meditation, or other worthy spiritual practices. Energetic engagement of will towards and for Good is necessary for the refinement of our consciousness and nervous system, and the purification of our karma and dross.
Further, there are those whose syncretic methods are helpful to them, and, if they are teachers, perhaps helpful for others. I maintain, however, as stated above, that this a phase one goes through. A necessary phase for some, to be sure, but a phase nonetheless. I object to what is sometimes the pride and even arrogance with which some syncretic teachers and students look down upon those poor slobs "stuck" in one path or lineage. But, well, I have spoken above of the drawbacks to this form of "fast lane" eclecticism.
Nonetheless, I hope some of distinctions made here can be helpful. For, very often, given the tendency toward sectarian rivalry with which spirituality and religion is too often a victim, a sincere person hesitates to make the plunge toward a singular path, leaving behind the garden of syncretic delights (like leaving behind dating in order to marry).
No step, taken sincerely and intelligently, with energy and faith, toward God, toward Truth, can ever lead us astray. Lessons we may have yet to learn, to be sure, but if we take one step toward God, Spirit takes two toward us. As we increase in purity, wisdom, and energy our path to God will surely lead us home.
There is no God, but God. There is no good, but God. There is no Thing, but God.
Peace! Shalom! Shanti!
Nayaswami Hriman
The first question that arose, however, was "Wouldn't it be more acceptable to more people if what we offered drew upon a variety of universally acceptable prayer and meditation sources (and not just Ananda's)?
I had to admit that such was likely to be the case. The further statement to the question was the assumption that by only offering what Ananda had to share we'd be seen as promoting our own way, indeed, perhaps proselytizing. I had to admit, again, that, well, yes, some would certainly view it that way.
My musings here are not really about how best to format the meditation support group. In that particular instance, I had several, not entirely irrelevant, objections: 1. What we would offer would be universal and not particular; 2. The mere fact that we would draw on Ananda sources doesn't, in and of itself, make it self-promoting. 3. Self-promoting is an aspect of both intention and delivery and in this case there was to be neither. 4. What we have to offer is effective and helpful to people. There is nothing lacking in it and there is no need, therefore, from the standpoint of the goal of the support group to seek out other sources. 5. The public service we wanted to offer is not merely the use of our physical space but to share something valuable that we have to share.
I admit that to many people these distinctions are just too subtle and human nature too suspicious to carry the day against the objections raised above. I figure, well, ok, then if fewer come and fewer therefore benefit, that's their choice. Why should we dilute what we have when we know it is effective and offered in good faith?
In my last blog article I explored the question of whether heretofore "secret" teachings and techniques should be made free (or mostly free) and public. Is to do so to "throw pearls before swine?" Is there any harm done? For those exposed to sacred teachings who spurn them because not spiritually ready, such persons may, karmically and psychologically, defer their own acceptance for having rejected them. Aren't material objects which are considered precious generally costly, scarce or otherwise difficult to obtain?
Still, one could also argue that more people will have access and therefore, following the spiritual lottery odds given to us in the "Bhagavad Gita" by Lord Krishna, "out of a thousand, one seeks Me."
My conclusion in that blog article was not a call for secrecy but a reminder that what makes such teachings and techniques precious is that one must have, by self-effort and grace, have advanced sufficiently spiritually and sensitively to recognize their value and to plumb their depths through discipline, self-control and devotion.
So, now, what then, is best? A synthesis of yoga techniques and philosophies or a singular lineage and spiritual path? I say, "There's something for everyone." When searching it is useful to explore different traditions and teachers. To draw the best from each and incorporate it into one's "sadhana" (spiritual practices) can be helpful.
But how many frogs does one kiss before finding a prince? There is, so I believe and believe I have observed in others, a restlessness and dissatisfaction in a concatenation of disciplines and methods. It is not uncommon, when yoga practitioners of different lineages assemble together, to feel a different "vibration" in another tradition, even when outwardly very similar (practicing meditation and yoga, e.g.)
There's another point however. This must be either experienced by oneself or observed sensitively in others. When one approaches spiritual disciplines like a smorgasbord, the ego engages in a "like and dislike" weighing and comparing attitude. The sense of personal ownership and "doership" is increased, not lessened. It is an axiom of spirituality that ego transcendence is an integral part of the path to the goal. "I have chosen this technique, that method, this book or teacher" to satisfy "What I think is right for me!" The resulting direction of consciousness is opposite to that of the soul, which is surrender, self-giving, devotional and so on. There is, further, a tendency toward pride over having learned or studied all these different philosophies or techniques, or having studied under this teacher or that. It may even be the ego's excuse to remain "above it all" (meaning above a personal commitment to ego transcendence) -- best to study everything, you see.
Yes, the ego does have to make decisions, spiritually and otherwise. Those decisions, however, which incline one towards ego transcendence will advance the soul toward freedom ("moksha") faster. As I stated in the prior blog, there is no one "right" yoga practice or meditation technique. What is right is that which brings you toward soul freedom!
This idea leads one naturally, indeed, inexorably to the need for the guru. But I have written on that subject in numerous other blogs. Suffice to say that anyone who sincerely and with energy seeks spiritual freedom, such a one will be guided to those teachers, teachings, and techniques best suited to his own unique and individual path to God.
The simple fact is this: in the practice of yoga and meditation today (and, let's face it, in the multitudinous practices of religion and spirituality generally throughout the world), most seek something far less. In yoga, it's often health, inner peace, well-being, muscle tone, stress relief and so on. For students of philosophy there are just never enough time to read all those cool books. For others, there's always a newer and more popular teacher coming to town. Even for the vast majority of devotees (those who undertake yoga disciplines, prayer, or charitable service for spiritual growth or to do God's work), we are working out karma: we feel better living this way; we feel compassion for others; we want to give back; and sometimes it's less ennobling, as, for example, we engage in practices because we are expected to, or otherwise for approval and recognition.
You see, and now I get to the meat of things, we have this deeply embedded tendency to mistake the form for the spirit (behind the form). Thus, we get attached to doing yoga; or meditating; or reading and learning; doing charitable work; or going to church on Sunday. We mistake the outer act (even meditation performed mechanically is a kind of outer work) for the presence of God, or joy, or upliftment. We too often settle for the outer act because we know we can't control when the "spirit will move and come upon me." And, of course, we should never so presume.
Thus we think that if we can learn dozens of yoga poses or meditation techniques we will be better at yoga or meditation. Little do we realize how little it takes; or, put more intelligently, that it's the attitude and consciousness with which we pray, meditate, or stretch that awakens the Spirit within. When, far along our spiritual journey, we realize that "joy is within you," (Ananda's motto), and that spiritual growth is not a matter of accumulating more techniques, or reading more books, and that it is, after all, really simple, then we let go of our "romance with religion" (its outer trappings), and seek, as one great modern saint was apt to counsel, "God alone."
I'm not saying we throw the "baby out with the bath water." I'm saying that we realize that one, true path, one true teacher, one effective technique is sufficient in regards outer practices and that what we really need is attunement with divine realities. And this is where it gets "good." Good because so subtle. Good because God, being the Infinite Power, the Supreme Spirit, has no form; no name; all forms; all names! It's just too confusing. Monism? Dualism? Where to start? Where does it end?
Are you ready, yet, for a guru? Ok, later, then. Nonetheless, my point is that, using the analogy of human love, we don't need five wives or husbands: we need only one if we want to know what the potential of human love might be. And so it is with God. Being everywhere (and nowhere), we don't need to "kiss every frog." Rather, simplicity of outer practice; purity of heart; selfless hands in service; and devotion to the Supreme Spirit (in whatever form is your "Ishta devata" -- that which inspires you to seek Truth and Freedom).
It would not be my intention to discourage you if you are enthusiastically engaged in learning and practicing (or teaching) yoga, meditation, or other worthy spiritual practices. Energetic engagement of will towards and for Good is necessary for the refinement of our consciousness and nervous system, and the purification of our karma and dross.
Further, there are those whose syncretic methods are helpful to them, and, if they are teachers, perhaps helpful for others. I maintain, however, as stated above, that this a phase one goes through. A necessary phase for some, to be sure, but a phase nonetheless. I object to what is sometimes the pride and even arrogance with which some syncretic teachers and students look down upon those poor slobs "stuck" in one path or lineage. But, well, I have spoken above of the drawbacks to this form of "fast lane" eclecticism.
Nonetheless, I hope some of distinctions made here can be helpful. For, very often, given the tendency toward sectarian rivalry with which spirituality and religion is too often a victim, a sincere person hesitates to make the plunge toward a singular path, leaving behind the garden of syncretic delights (like leaving behind dating in order to marry).
No step, taken sincerely and intelligently, with energy and faith, toward God, toward Truth, can ever lead us astray. Lessons we may have yet to learn, to be sure, but if we take one step toward God, Spirit takes two toward us. As we increase in purity, wisdom, and energy our path to God will surely lead us home.
There is no God, but God. There is no good, but God. There is no Thing, but God.
Peace! Shalom! Shanti!
Nayaswami Hriman
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