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
Sunday, September 1, 2013
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
Saturday, August 3, 2013
Spiritual Teachings in the Marketplace - for all? for the elite? free, or costly?
Originally published in 1925, Bruce Barton, one of the founding members of the advertising agency Batten, Barton, Durstine and Osborne (known today as BBDO worldwide), presents Jesus Christ as a leader, role model, and a successful salesman. Paramhansa Yogananda, who came to America in 1920 from India, to bring the teachings of Vedanta and the practice of Raja Yoga (including the now popular Kriya Yoga meditation technique), intersected and endorsed Bruce Barton's book as he, Yogananda, who was frequently compared to a modern Jesus Christ, struggled to present his teachings to the dynamic, creative, diverse and all-too materialistic American culture.
Yogananda delighted in the fresh and dynamic portrayal of Jesus by Barton. It contrasted sharply with the depiction of Jesus as dour and "acquainted with grief," and as one who was crucified for our sins and perpetually carrying his cross on our behalf. Jesus was, after all, a young man who hiked up and down ancient Palestine with a band of brothers. Why would hundreds, even thousands, of his fellow countrymen be attracted to this young man if his message was one that reminded them (as if they needed reminding) of the need for suffering? Of course not! He and his band had to have been vibrant, joyful, and enthusiastically learning, practicing and sharing the "good news" of our soul's eternal birthright in God's joy and love.
Yogananda, author of his world renowned life story, "Autobiography of a Yogi," came from India, he said, at the behest of Jesus Christ who, in cooperation with the deathless and great (maha) avatar, Babaji, were guiding the evolution of consciousness here on earth by resurrecting the previously hidden scientific techniques of God communion through yoga practice. Babaji was asked to train and send someone to the West to help bring together the best of the east and the best of west -- the material efficiency of the west with the spiritual efficiency of India's timeless science of yoga introspection and concentration. As the west was uncovering the secrets of Mother Nature ("Prakriti") through observation and measurement, so too have the yogis of India, since ancient times, uncovered the secrets of consciousness ("Purusha") through yoga concentration and observation.
The parallels between Yogananda's life in establishing himself and his teachings in America and Jesus Christ bringing his "new testament" to the Jews are interesting. Each had no choice (because possessing no institution or other network or orthodox endorsement) but to traipse across their respective countries, speaking to those with "ears to hear and eyes to see." We don't know how Jesus' travels and ministry were supported but we do know that Judas "kept the purse." So, presumably, some of his wealthier students and disciples were helping. Perhaps even Matthew, the tax collector (one who would presumably have had some accumulated wealth), had helped sweeten the pot.
According to Phillip Goldberg (author of "American Veda") who has studied the various Vedantic teachers who have come to the West with yoga, Yogananda made a major innovation when he instituted his printed lessons in Vedanta and Yoga and sent them through the mail. Goldberg compares this innovation to the landmark invention by Sears and Roebuck of their catalog some decades before. They were the equivalent in their time to online classes of our age of the internet.
Yogananda's printed lessons allowed him to come to a city, stay and give classes for a week or several weeks, and enroll students in his lessons which would then be sent bi-weekly from his headquarters in Los Angeles. The lessons at the time (say, 1930) cost $25.00 which according to www.davemanuel.com is worth $352 in today's dollars! Yogananda printed photos of himself which he sold at his lectures and even had billboards with his photo to advertise his classes and lectures. It would hardly surprise anyone that he encountered no small amount of criticism, and not just from Christian fundamentalists, but even more so from fellow Vedantins.
Yogananda stated that "If Mr. Wrigley could sell chewing gum with billboards than I can use the same to sell good ideas for people to chew on." Quoting, in effect, Barton's very popular book, Yogananda declared that "if Jesus Christ were to come today he would employ modern advertising methods to share his message." Indeed! He made the distinction that to use business methods for God's work was right and proper but to use God's work to get rich was not. It is, thus, the intention and consequence of one's efforts that form the basis for assessing their righteousness before God and conscience.
In his autobiography he relates how Lahiri Mahasaya, upon being initiated in kriya yoga and empowered to teach it to others, requested from his guru, Babaji, that the ancient requirements of monasticism and renunciation be lifted so that oppressed and stressed householders might also benefit. Babaji endorsed this request as an expression of the divine will and empowered Lahiri to give to those disciples who were sincere the kriya "keys" to "heaven." On the first page of the same chapter (Chapter 26), however, Yogananda states that owing to "ancient injunctions," he could not reveal the technique in the pages of a book for the general public. (He taught the techniques in his lessons, however.) He explained that the technique must be learned from someone who knows the technique (correctly, presumably!). In his own organization and training of kriya ministers ("kriyacharyas"), Yogananda had developed a system whereby the initiate was taught a series of progressive yoga techniques in preparation for learning the kriya technique.
Jesus, famously, remonstrated to his disciples not to throw that which is holy to dogs, or pearls before swine. The New Testament reveals that Judas was less concerned about the poor (when he objected to the costly ointment used to bathe Jesus' feet) than his own attachment to money and to the good opinion of religious authorities.
Yogananda's spiritual heir and most advanced disciple, James J. Lynn, to whom Yogananda gave the spiritual title and name of "Rajarsi Janakananda," endowed Yogananda's work, through the organization he founded (Self-Realization Fellows) on the basis of Lynn's spectacular rise from poverty to wealth through business. He was, in short, a self-made millionaire (when that was a lot of money). Letters from Yogananda and the testimony of close disciples reveal that Yogananda was persistent in his urging of Rajarsi to make contributions to the work and that Yogananda expressed concern that satanic forces would find ways to defeat this endeavor for which Rajarsi was incarnated to accomplish in service to the new dispensation which Yogananda declared was his mission in the West.
Ours is an age of freedom, individual liberties, universal education, and free exchange of ideas and information. The internet is the most obvious and dynamic engine of this free exchange. Notwithstanding Yogananda's refusal to publish the details of the kriya technique publicly, others, primarily from lineages other than his own (Lahiri Mahasaya's, principally), have reportedly done so. Some people, as if to fulfill ancient patterns of religious and commercial rivalry and competition, will claim that their revelations are of the "original" or correct technique, implying or stating that Yogananda changed or diluted Lahiri Mahasaya's actual instructions and techniques!
Human nature doesn't change much, does it? So which is right: public and free dissemination, or, training, discipline and paying (a modern day symbol of giving back in gratitude and recognition).
According to Yogananda, his guru, Swami Sri Yukteswar, made a major revelation and calendar correction that essentially asserted that which we, in the west, readily accept as self-evident: the human race has entered a new age of information and globalization based on rapid advances in technology and new and inexpensive sources of energy. This revelation, however, isn't confined to science but includes the evolution of consciousness.
Fundamentalists of all religions more or less disagree, for they see the breakdown of their religious hegemony over their adherents in the light of moral disintegration--hardly a sign, they say, of upward evolution! But to Yogananda's followers, and many others besides, this disintegration has been the necessary accompaniment to the dissolution of institutional authority (especially religious) in favor of the a resurgence of spirituality independent of traditional religions.
Yogananda's essential and original message was to teach the "Science of Religion" which would free sincere seekers from the rigid enclosure of religion and bestow the blessing of direct, intuitive and personal perception of God who is, as Jesus himself taught, "within you."
Thus in this new age (called the Second, or "Dwa-para"), humankind would rediscover universal (and therefor nonsectarian) ethical and moral values on the basis of their harmonizing effects upon consciousness and, by extension, upon society. It would be through meditation that this social upliftment would occur -- person by person, soul to soul -- as the Self of all becomes realized within. Hence, Yogananda termed this movement "Self-realization." Yogananda's essential message linked meditation through kriya yoga with the universal search for true and lasting happiness--that soul impelled impulse that unites us all.
He said that it would encircle the globe and, in time, refresh and reinvigorate faith among all peoples. It would also help rejuvenate orthodox religions towards a fresh and new life for those still attracted to them. He said that "Self-realization" would become the religion of Dwapara Yuga. (Swami Kriyananda, a direct disciple and founder of Ananda's worldwide work, insisted that this did not mean a prediction of a new "Catholic" church but that this statement had to be understood on a personal and individual level.)
How, then, after this long and windy tome from me, do we reconcile Jesus' not throwing pearls before swine with the age of the internet and the free dissemination of yoga techniques? Between Yogananda's own method of training disciples in Kriya (over a period of months up to a year or more) and those who have published what they claim are kriya methods in books, in weekend workshops or in person on the spot?
For starters, we can't. That is we must accept this new age of Dwapara as it is an age of relative chaos that includes both freedoms and license. The true races of humankind are not based on color or class but on levels of consciousness. The merchants of the world of spiritual seekers will simply buy or get what they want. The sincere devotees whose refinement of consciousness intuit a need for more than facts and methods but of spiritual (cosmic) consciousness itself will seek others who they perceive can bestow what they really seek.
Many meditation and other techniques can help one advance spiritually. This includes serving humanity and loving God with body, mind, strength and heart. Each according to his need, in other words. There isn't one "best" technique or "best" teacher, certainly not, at least, as it relates to the individual soul. The basic meditation technique of watching the breath has been given by some true teachers as the sole technique. In Yogananda's kriya yoga system it is but the basic technique. Yet he himself acknowledged that one could find God through the basic breath technique which he called "Hong Sau."
Not only does personal instruction and specific, focused training help preserve the correctness of a given technique and help ensure its accuracy down through the generations, but it fulfills the ancient and intuitive principle of "transmission." Universities, professional and trade accreditation boards, and governmental authority procedures are everyday examples of transmission by proper authority. Religion (think Pope, bishops, priests and its institutional arm, the curia and the Holy See), too, contains the symbols of ordination and transmission. Whether in monarchies or democracies the legitimate transfer and recognition of authority has supreme value and importance in human affairs.
It is true that great prophets, including Jesus Christ, might be said or might appear to have sprung to life free from transmission, but for the most part, any such examples are the exception. Jesus received several endorsements: at birth, the Three Wise Men (from the East---gee, could that have been, well, like, INDIA?), and from John the Baptist. While neither had the imprimatur of Jewish orthodoxy, each, at least according to the New Testament, had the direct recognition of such other sources as the Star of Bethlehem, the angelic hosts, and the appearance in vision and form of the archangel (Joseph, Zacharia, Mary, & the shepherds).
The same is true for the birth of Buddha, Moses and many others. Divine transmission and recognition figure prominently, in other words, in all important aspects of authority, both temporal and spiritual.
Our age of liberty, life and pursuit of happiness is of course testing the limits of such ancient and universal truths. Self-appointed spiritual teachers spring up like weeds in May, often claiming some hidden or personal inspiration and transmission. "Buyer beware!" In respect to life and to the internet, the truth isn't "out there." Jesus said to Peter, after Peter, and only Peter, correctly hailed Jesus as the Messiah that "upon this rock" (of inner, intuitive, direct, personal perception of truth) will "I build my church" (of cosmic consciousness).
Thus, in the end, each one of us are free to and required to make our own choice regarding our spiritual path. Those (the "merchants" or "Vaishyas") who want things free and cheap will get them: free and cheap. Those (the "warriors" or "Kshatrias") willing to give their lives in service, devotion, and meditation, even at great personal cost, will get their reward in the heaven of Self-realization born of ego transcendence. The "peasants" ("Sudras") will get little to nothing because they don't want to put out energy. They come to lectures, workshops and classes but make little to no effort to change from within. They (the "priests" or "Brahmins") who know, know. Those who say they know, don't. Those who say they don't, don't.
Joy and blessings to you and apologies for the length of this.........I write only by inspiration, not by demand or popularity or conformance with any one else's standards.
Like you, I AM THAT I AM.
Swami Hrimananda (aka Hriman)
"Religion and the New Age," by Swami Kriyananda. Available at Ananda, or the East West Bookshop nearest you, or from the publisher: www.Crystalclarity.com
Yogananda delighted in the fresh and dynamic portrayal of Jesus by Barton. It contrasted sharply with the depiction of Jesus as dour and "acquainted with grief," and as one who was crucified for our sins and perpetually carrying his cross on our behalf. Jesus was, after all, a young man who hiked up and down ancient Palestine with a band of brothers. Why would hundreds, even thousands, of his fellow countrymen be attracted to this young man if his message was one that reminded them (as if they needed reminding) of the need for suffering? Of course not! He and his band had to have been vibrant, joyful, and enthusiastically learning, practicing and sharing the "good news" of our soul's eternal birthright in God's joy and love.
Yogananda, author of his world renowned life story, "Autobiography of a Yogi," came from India, he said, at the behest of Jesus Christ who, in cooperation with the deathless and great (maha) avatar, Babaji, were guiding the evolution of consciousness here on earth by resurrecting the previously hidden scientific techniques of God communion through yoga practice. Babaji was asked to train and send someone to the West to help bring together the best of the east and the best of west -- the material efficiency of the west with the spiritual efficiency of India's timeless science of yoga introspection and concentration. As the west was uncovering the secrets of Mother Nature ("Prakriti") through observation and measurement, so too have the yogis of India, since ancient times, uncovered the secrets of consciousness ("Purusha") through yoga concentration and observation.
The parallels between Yogananda's life in establishing himself and his teachings in America and Jesus Christ bringing his "new testament" to the Jews are interesting. Each had no choice (because possessing no institution or other network or orthodox endorsement) but to traipse across their respective countries, speaking to those with "ears to hear and eyes to see." We don't know how Jesus' travels and ministry were supported but we do know that Judas "kept the purse." So, presumably, some of his wealthier students and disciples were helping. Perhaps even Matthew, the tax collector (one who would presumably have had some accumulated wealth), had helped sweeten the pot.
According to Phillip Goldberg (author of "American Veda") who has studied the various Vedantic teachers who have come to the West with yoga, Yogananda made a major innovation when he instituted his printed lessons in Vedanta and Yoga and sent them through the mail. Goldberg compares this innovation to the landmark invention by Sears and Roebuck of their catalog some decades before. They were the equivalent in their time to online classes of our age of the internet.
Yogananda's printed lessons allowed him to come to a city, stay and give classes for a week or several weeks, and enroll students in his lessons which would then be sent bi-weekly from his headquarters in Los Angeles. The lessons at the time (say, 1930) cost $25.00 which according to www.davemanuel.com is worth $352 in today's dollars! Yogananda printed photos of himself which he sold at his lectures and even had billboards with his photo to advertise his classes and lectures. It would hardly surprise anyone that he encountered no small amount of criticism, and not just from Christian fundamentalists, but even more so from fellow Vedantins.
Yogananda stated that "If Mr. Wrigley could sell chewing gum with billboards than I can use the same to sell good ideas for people to chew on." Quoting, in effect, Barton's very popular book, Yogananda declared that "if Jesus Christ were to come today he would employ modern advertising methods to share his message." Indeed! He made the distinction that to use business methods for God's work was right and proper but to use God's work to get rich was not. It is, thus, the intention and consequence of one's efforts that form the basis for assessing their righteousness before God and conscience.
In his autobiography he relates how Lahiri Mahasaya, upon being initiated in kriya yoga and empowered to teach it to others, requested from his guru, Babaji, that the ancient requirements of monasticism and renunciation be lifted so that oppressed and stressed householders might also benefit. Babaji endorsed this request as an expression of the divine will and empowered Lahiri to give to those disciples who were sincere the kriya "keys" to "heaven." On the first page of the same chapter (Chapter 26), however, Yogananda states that owing to "ancient injunctions," he could not reveal the technique in the pages of a book for the general public. (He taught the techniques in his lessons, however.) He explained that the technique must be learned from someone who knows the technique (correctly, presumably!). In his own organization and training of kriya ministers ("kriyacharyas"), Yogananda had developed a system whereby the initiate was taught a series of progressive yoga techniques in preparation for learning the kriya technique.
Jesus, famously, remonstrated to his disciples not to throw that which is holy to dogs, or pearls before swine. The New Testament reveals that Judas was less concerned about the poor (when he objected to the costly ointment used to bathe Jesus' feet) than his own attachment to money and to the good opinion of religious authorities.
Yogananda's spiritual heir and most advanced disciple, James J. Lynn, to whom Yogananda gave the spiritual title and name of "Rajarsi Janakananda," endowed Yogananda's work, through the organization he founded (Self-Realization Fellows) on the basis of Lynn's spectacular rise from poverty to wealth through business. He was, in short, a self-made millionaire (when that was a lot of money). Letters from Yogananda and the testimony of close disciples reveal that Yogananda was persistent in his urging of Rajarsi to make contributions to the work and that Yogananda expressed concern that satanic forces would find ways to defeat this endeavor for which Rajarsi was incarnated to accomplish in service to the new dispensation which Yogananda declared was his mission in the West.
Ours is an age of freedom, individual liberties, universal education, and free exchange of ideas and information. The internet is the most obvious and dynamic engine of this free exchange. Notwithstanding Yogananda's refusal to publish the details of the kriya technique publicly, others, primarily from lineages other than his own (Lahiri Mahasaya's, principally), have reportedly done so. Some people, as if to fulfill ancient patterns of religious and commercial rivalry and competition, will claim that their revelations are of the "original" or correct technique, implying or stating that Yogananda changed or diluted Lahiri Mahasaya's actual instructions and techniques!
Human nature doesn't change much, does it? So which is right: public and free dissemination, or, training, discipline and paying (a modern day symbol of giving back in gratitude and recognition).
According to Yogananda, his guru, Swami Sri Yukteswar, made a major revelation and calendar correction that essentially asserted that which we, in the west, readily accept as self-evident: the human race has entered a new age of information and globalization based on rapid advances in technology and new and inexpensive sources of energy. This revelation, however, isn't confined to science but includes the evolution of consciousness.
Fundamentalists of all religions more or less disagree, for they see the breakdown of their religious hegemony over their adherents in the light of moral disintegration--hardly a sign, they say, of upward evolution! But to Yogananda's followers, and many others besides, this disintegration has been the necessary accompaniment to the dissolution of institutional authority (especially religious) in favor of the a resurgence of spirituality independent of traditional religions.
Yogananda's essential and original message was to teach the "Science of Religion" which would free sincere seekers from the rigid enclosure of religion and bestow the blessing of direct, intuitive and personal perception of God who is, as Jesus himself taught, "within you."
Thus in this new age (called the Second, or "Dwa-para"), humankind would rediscover universal (and therefor nonsectarian) ethical and moral values on the basis of their harmonizing effects upon consciousness and, by extension, upon society. It would be through meditation that this social upliftment would occur -- person by person, soul to soul -- as the Self of all becomes realized within. Hence, Yogananda termed this movement "Self-realization." Yogananda's essential message linked meditation through kriya yoga with the universal search for true and lasting happiness--that soul impelled impulse that unites us all.
He said that it would encircle the globe and, in time, refresh and reinvigorate faith among all peoples. It would also help rejuvenate orthodox religions towards a fresh and new life for those still attracted to them. He said that "Self-realization" would become the religion of Dwapara Yuga. (Swami Kriyananda, a direct disciple and founder of Ananda's worldwide work, insisted that this did not mean a prediction of a new "Catholic" church but that this statement had to be understood on a personal and individual level.)
How, then, after this long and windy tome from me, do we reconcile Jesus' not throwing pearls before swine with the age of the internet and the free dissemination of yoga techniques? Between Yogananda's own method of training disciples in Kriya (over a period of months up to a year or more) and those who have published what they claim are kriya methods in books, in weekend workshops or in person on the spot?
For starters, we can't. That is we must accept this new age of Dwapara as it is an age of relative chaos that includes both freedoms and license. The true races of humankind are not based on color or class but on levels of consciousness. The merchants of the world of spiritual seekers will simply buy or get what they want. The sincere devotees whose refinement of consciousness intuit a need for more than facts and methods but of spiritual (cosmic) consciousness itself will seek others who they perceive can bestow what they really seek.
Many meditation and other techniques can help one advance spiritually. This includes serving humanity and loving God with body, mind, strength and heart. Each according to his need, in other words. There isn't one "best" technique or "best" teacher, certainly not, at least, as it relates to the individual soul. The basic meditation technique of watching the breath has been given by some true teachers as the sole technique. In Yogananda's kriya yoga system it is but the basic technique. Yet he himself acknowledged that one could find God through the basic breath technique which he called "Hong Sau."
Not only does personal instruction and specific, focused training help preserve the correctness of a given technique and help ensure its accuracy down through the generations, but it fulfills the ancient and intuitive principle of "transmission." Universities, professional and trade accreditation boards, and governmental authority procedures are everyday examples of transmission by proper authority. Religion (think Pope, bishops, priests and its institutional arm, the curia and the Holy See), too, contains the symbols of ordination and transmission. Whether in monarchies or democracies the legitimate transfer and recognition of authority has supreme value and importance in human affairs.
It is true that great prophets, including Jesus Christ, might be said or might appear to have sprung to life free from transmission, but for the most part, any such examples are the exception. Jesus received several endorsements: at birth, the Three Wise Men (from the East---gee, could that have been, well, like, INDIA?), and from John the Baptist. While neither had the imprimatur of Jewish orthodoxy, each, at least according to the New Testament, had the direct recognition of such other sources as the Star of Bethlehem, the angelic hosts, and the appearance in vision and form of the archangel (Joseph, Zacharia, Mary, & the shepherds).
The same is true for the birth of Buddha, Moses and many others. Divine transmission and recognition figure prominently, in other words, in all important aspects of authority, both temporal and spiritual.
Our age of liberty, life and pursuit of happiness is of course testing the limits of such ancient and universal truths. Self-appointed spiritual teachers spring up like weeds in May, often claiming some hidden or personal inspiration and transmission. "Buyer beware!" In respect to life and to the internet, the truth isn't "out there." Jesus said to Peter, after Peter, and only Peter, correctly hailed Jesus as the Messiah that "upon this rock" (of inner, intuitive, direct, personal perception of truth) will "I build my church" (of cosmic consciousness).
Thus, in the end, each one of us are free to and required to make our own choice regarding our spiritual path. Those (the "merchants" or "Vaishyas") who want things free and cheap will get them: free and cheap. Those (the "warriors" or "Kshatrias") willing to give their lives in service, devotion, and meditation, even at great personal cost, will get their reward in the heaven of Self-realization born of ego transcendence. The "peasants" ("Sudras") will get little to nothing because they don't want to put out energy. They come to lectures, workshops and classes but make little to no effort to change from within. They (the "priests" or "Brahmins") who know, know. Those who say they know, don't. Those who say they don't, don't.
Joy and blessings to you and apologies for the length of this.........I write only by inspiration, not by demand or popularity or conformance with any one else's standards.
Like you, I AM THAT I AM.
Swami Hrimananda (aka Hriman)
"Religion and the New Age," by Swami Kriyananda. Available at Ananda, or the East West Bookshop nearest you, or from the publisher: www.Crystalclarity.com
Friday, July 26, 2013
The Meditator's Monkey Mind - Or, Stop and enjoy a banana!
As a meditation teacher for some 25 years and a meditator for 40 years, I think I know what the "monkey mind" is like, and, in fact, so does everyone who sincerely tries to meditate and achieve stillness of mind as part of meditation.
Restless thoughts are unquestionably the most frequent single complaint of meditation students. Is there a solution? Well, not one single solution, but, given our own mental complexity, a bowl of bananas' worth of solutions.
I have lived for many years of my life in one of two of the nine Ananda intentional communities (Nevada City and Seattle). I have thus the experience of meditating, day in and day out, with the same people. Add to that leading meditations in classes too numerous to quantify, and participating in large-group meditations, one becomes sensitive to the meditative consciousness of others. I have, thus, from time to time, found myself feeling the need (and having the responsibility) to remind other meditators not to mistake the techniques and practice of meditation for the goal.
Since meditation requires mental effort, it is not surprising that the more years one persists in daily meditation the more likely one has developed a certain degree of will power. Few people on this planet have the desire or the will to meditate, for whatever reason (and there are many!). But putting out energy can sometimes become an end in itself, rather than a means to an end. We can get so used to "pushing" that we may forget where we are pushing toward! If there is too much self-will involved in meditation than the meditative experience is all about "me."
At the same time, daily repetition of any kind can result in what becomes simply an ingrained habit. It is easier than some might imagine to fall into a mechanical meditation routine and into a semi-sub-conscious state of mind during meditation. By definition, subconsciousness means less than conscious and therefore if we slip into even a semi-subconscious state (like daydreaming vs sleeping), we lose the mindfulness necessary to even know where we've gone or that we aren't doing what we came to do! Our thoughts then drift along, pleasantly or aimlessly.
I've noticed that other meditators simply "enjoy the self." By this I mean, I can sometimes feel that a meditator is calm and centered within and focused pleasurably on his or her inner experience of peace or selfhood without making any effort of will and devotion in self-offering or prayerfulness. It's all about "What I am feeling," in other words. No harm, but very little spiritual progress. It is axiomatic, however described, that superconscious states are achieved by attuning ourselves to those states and that those experiences come from the combination of self-effort and grace---which could be defined as the descent of superconsciousness as a loving response to sincere and heartfelt effort (but never as a result of the ego affrirmation and will power).
I won't attempt to define the purpose of meditation but suffice to say, and there is an almost infinity of ways to do so, that one seeks to experience something greater than one's own ego. Such a state (Paramhansa Yogananda call it "superconsciousness") is the "holy grail" and, by definition, is quest not easily or consistently achieved. Long term meditators, therefore, often settle for far less and lapse into either habit or self-comfort. Never mind the philosophical aspects of delusion, maya, satan, or ego.......meaning the internal resistance to seeking Self-expansion. Yes, of course, this is the existential aspect of our deeply embedded unwillingness to give ourselves into a greater reality. But, for this article, I assume a meditator, at least in principle, seeks such a higher state, however described (whether philosophically, devotionally, or energetically).
"If you don't know where you went, you didn't go there (into superconsciousness)." I am quoting only myself, but I admit it looks good on paper (this is paper?). I tell this to students: meditation is not spacing out or blanking out, or drifting off into some pleasant place or daydream. Superconsciousness is a state of intense inner awareness: not "tense" with "tension," but vibrantly alive and far more so than in ordinary conscious awareness.
"To achieve perfect stillness of mind, you have to want it." (Did I really say that? Rather deep, don't you agree?) Regular meditators can slip into the habit of merely practicing and forget to focus on the goal. Patanjali (author of the "Yoga Sutras") describes one of the obstacles to spiritual growth as "missing the point." I find this amusing given the deep nature of the sutras and it is one of the rare moments in which Patanjali lapses into the vernacular, so to speak, talking with the guys at the clubhouse. But this is so true: in all aspects of life, not just meditation! When you sit to meditate, affirm your desire and intention "To be still and know that I AM ......" To go beyond the labyrinth of the mind, you have to want to: and I mean really, really want to. We have untold numbers of lifetimes fending off threats to our survival and asserting ourselves and our desires.
(Patanjai's famous "Yoga Sutras" are the unquestioned "bible" of meditation and the stages of spiritual evolution. Swami Kriyananda's last major written work, "Demystifying Patanjali: The Yoga Sutras," should be studied by every serious meditator. Padma and I are giving an 8-week course beginning September 11. We will have audio, if not video, available for those at a distance. Email contact@anandaseattle.org if interested at a distance. To obtain the book visit your local Ananda center or East West Bookshop or the publisher at www.CrystalClarity.com)
Swami Kriyananda (1926-2013), founder of Ananda and the most publicly visible and accessible direct disciple of Paramhansa Yogananda, taught that the secret to stilling restless thoughts lies not in the mind but in the heart! This is the secret I wish to share. When you begin your meditation, open the doors of your heart, going deeper and deeper into stillness and calmness. Peel away layers of restlessness, anxiety, fear, regrets and find the eternal baseline of inner peace and security. Then, lift your consciousness to the Christ center (the point between the eyebrows) and commence your personal meditation practice.
This can be expressed, of course, also in devotional terms. For some people, in fact, it's far easier to do so. That's where focusing lovingly upon the image, feeling, form or vibration of one's guru provides a mental and heart-based focus for meditation that takes us beyond the petty machinations of the monkey mind. Feed this monkey devotion! Yearn for God; yearn for peace; yearn for the state of bliss! You have to want it. The mind doesn't want it. The ego doesn't want it. Hey, you've got problems, remember? Lots of problems. See what I mean?
The feeling aspect of consciousness can also be directed more impersonally toward superconsciousness using creative imagery to evoke inner peace, unconditional love, deep and expansive calmness and true bliss and joy. Imagery from nature contains archetypal elements of vibratory consciousness: the majesty of a mountain; the aspirational strength of tall trees; the expansiveness of the great and calm ocean; the power of crashing surf; the peace and acceptance of the moonrise; the power and wisdom of the sun; the freedom of blue sky; the eternity of the star-studded universe above, below and all around!
For us mental types (and being a meditation teacher), I find it helpful, and you might also, to do a self-guided meditation. While practicing self-talk yourself through your routine: your prayer, your pranayams, your various techniques and finally into silence. Talk to your guru (mentally). See him practicing through you: it's his breath, not yours. He knows the techniques better than you, so ask him to practice and you'll simply watch! Imagine him sitting next to you; or in front; or on your head, or, in your heart! Self-talk your way into silence!
Learn to love being still. When I experience perfect stillness of the mind, it, well, to quote a phrase, "blows my mind!" Really, it does. It is thrilling! Even if it lasts only seconds or minutes. You just want to burst with joy! Embrace silence like an old friend sitting next to you on the park bench or on the couch at home.
Krishna in the Bhagavad Gita says famously that "even a little of this practice will save you from dire fears." Aspire always in each meditation to touch the hem of infinity in the form of peace, or perfect stillness, or loving acceptance. Even if for a moment, it will guarantee you will return to meditation with joyful expectation and confidence.
If you gaze intently but calmly into the point between the eyebrows and fix your gaze there, unwaveringly, you simply cannot fall into lower states, and you can hold errant thoughts at bay. Focused steadily but in a relaxed and enjoyable way, at this point (known as the Kutastha or Christ center: the center of our eternal and unchanging divinity, will power and knowing), with hardly a flicker of movement, distracting thoughts subside and evaporate like fog in the rising sun of a summer day.
In the process, it is sometimes like standing out in the hallway from a room filled with people chattering. You can hear the sounds of talking but you don't necessarily hear all the words. Thus the monkey mind can sometimes chatter in the background but you don't have to listen. In time it simply evaporates. It's the calm focus at the spiritual eye (between the eyebrows, as though gazing through that point and out a little bit) that silences the monkey mind (because you are not listening) . Looking up, inwardly, also re-directs the mind into "Huh, what'd you say?" mode. The "listening mudra" is extremely effective in achieving inner silence.
Think about it: you hear something or someone slightly at a distance, and like the old train crossings, you "stop, look, and listen." Cock your head to the side as if listening and the mind shuts off and "listens up." Try it in meditation. It really works.
I will go even deeper before I sign off. Get off now, unless you want to really do this. Whether you practice mantra meditation, breath awareness, concentration on inner light or sound, Kriya Yoga and so on, it is the same. There are two aspects to higher consciousness: one is perfect stillness (the reflected bliss of divine consciousness) and the other is ever-moving, vibrating power of Spirit in manifestation. Causal and astral; unmoving and moving; male and female; thought and feeling; Kutastha and Aum. No matter what form of yoga meditation you practice, we essentially contact the movements of divine consciousness (prana, vibration, Aum, Divine Mother) and rotate this energy around the inner Sun (Son) at the spiritual eye. In time the rotation begins to slow and finally becomes still as the energy merges into pure thought, pure consciousness. "Meditate so deeply," Paramhansa Yogananda counseled, "until breath (prana) becomes mind (conscoiusness). I better stop here.
These are just some of the ways we can feed bananas to the monkey mind and keep him preoccupied. And, don't forget to reassure the monkey that when you are done meditating, you'll get right back to all of his big problems. "They are, like, SO IMPORTANT!" (hee, hee, hee).
Well, time for a banana.
Blessings,
Nayaswami Hriman
Restless thoughts are unquestionably the most frequent single complaint of meditation students. Is there a solution? Well, not one single solution, but, given our own mental complexity, a bowl of bananas' worth of solutions.
I have lived for many years of my life in one of two of the nine Ananda intentional communities (Nevada City and Seattle). I have thus the experience of meditating, day in and day out, with the same people. Add to that leading meditations in classes too numerous to quantify, and participating in large-group meditations, one becomes sensitive to the meditative consciousness of others. I have, thus, from time to time, found myself feeling the need (and having the responsibility) to remind other meditators not to mistake the techniques and practice of meditation for the goal.
Since meditation requires mental effort, it is not surprising that the more years one persists in daily meditation the more likely one has developed a certain degree of will power. Few people on this planet have the desire or the will to meditate, for whatever reason (and there are many!). But putting out energy can sometimes become an end in itself, rather than a means to an end. We can get so used to "pushing" that we may forget where we are pushing toward! If there is too much self-will involved in meditation than the meditative experience is all about "me."
At the same time, daily repetition of any kind can result in what becomes simply an ingrained habit. It is easier than some might imagine to fall into a mechanical meditation routine and into a semi-sub-conscious state of mind during meditation. By definition, subconsciousness means less than conscious and therefore if we slip into even a semi-subconscious state (like daydreaming vs sleeping), we lose the mindfulness necessary to even know where we've gone or that we aren't doing what we came to do! Our thoughts then drift along, pleasantly or aimlessly.
I've noticed that other meditators simply "enjoy the self." By this I mean, I can sometimes feel that a meditator is calm and centered within and focused pleasurably on his or her inner experience of peace or selfhood without making any effort of will and devotion in self-offering or prayerfulness. It's all about "What I am feeling," in other words. No harm, but very little spiritual progress. It is axiomatic, however described, that superconscious states are achieved by attuning ourselves to those states and that those experiences come from the combination of self-effort and grace---which could be defined as the descent of superconsciousness as a loving response to sincere and heartfelt effort (but never as a result of the ego affrirmation and will power).
I won't attempt to define the purpose of meditation but suffice to say, and there is an almost infinity of ways to do so, that one seeks to experience something greater than one's own ego. Such a state (Paramhansa Yogananda call it "superconsciousness") is the "holy grail" and, by definition, is quest not easily or consistently achieved. Long term meditators, therefore, often settle for far less and lapse into either habit or self-comfort. Never mind the philosophical aspects of delusion, maya, satan, or ego.......meaning the internal resistance to seeking Self-expansion. Yes, of course, this is the existential aspect of our deeply embedded unwillingness to give ourselves into a greater reality. But, for this article, I assume a meditator, at least in principle, seeks such a higher state, however described (whether philosophically, devotionally, or energetically).
"If you don't know where you went, you didn't go there (into superconsciousness)." I am quoting only myself, but I admit it looks good on paper (this is paper?). I tell this to students: meditation is not spacing out or blanking out, or drifting off into some pleasant place or daydream. Superconsciousness is a state of intense inner awareness: not "tense" with "tension," but vibrantly alive and far more so than in ordinary conscious awareness.
"To achieve perfect stillness of mind, you have to want it." (Did I really say that? Rather deep, don't you agree?) Regular meditators can slip into the habit of merely practicing and forget to focus on the goal. Patanjali (author of the "Yoga Sutras") describes one of the obstacles to spiritual growth as "missing the point." I find this amusing given the deep nature of the sutras and it is one of the rare moments in which Patanjali lapses into the vernacular, so to speak, talking with the guys at the clubhouse. But this is so true: in all aspects of life, not just meditation! When you sit to meditate, affirm your desire and intention "To be still and know that I AM ......" To go beyond the labyrinth of the mind, you have to want to: and I mean really, really want to. We have untold numbers of lifetimes fending off threats to our survival and asserting ourselves and our desires.
(Patanjai's famous "Yoga Sutras" are the unquestioned "bible" of meditation and the stages of spiritual evolution. Swami Kriyananda's last major written work, "Demystifying Patanjali: The Yoga Sutras," should be studied by every serious meditator. Padma and I are giving an 8-week course beginning September 11. We will have audio, if not video, available for those at a distance. Email contact@anandaseattle.org if interested at a distance. To obtain the book visit your local Ananda center or East West Bookshop or the publisher at www.CrystalClarity.com)
Swami Kriyananda (1926-2013), founder of Ananda and the most publicly visible and accessible direct disciple of Paramhansa Yogananda, taught that the secret to stilling restless thoughts lies not in the mind but in the heart! This is the secret I wish to share. When you begin your meditation, open the doors of your heart, going deeper and deeper into stillness and calmness. Peel away layers of restlessness, anxiety, fear, regrets and find the eternal baseline of inner peace and security. Then, lift your consciousness to the Christ center (the point between the eyebrows) and commence your personal meditation practice.
This can be expressed, of course, also in devotional terms. For some people, in fact, it's far easier to do so. That's where focusing lovingly upon the image, feeling, form or vibration of one's guru provides a mental and heart-based focus for meditation that takes us beyond the petty machinations of the monkey mind. Feed this monkey devotion! Yearn for God; yearn for peace; yearn for the state of bliss! You have to want it. The mind doesn't want it. The ego doesn't want it. Hey, you've got problems, remember? Lots of problems. See what I mean?
The feeling aspect of consciousness can also be directed more impersonally toward superconsciousness using creative imagery to evoke inner peace, unconditional love, deep and expansive calmness and true bliss and joy. Imagery from nature contains archetypal elements of vibratory consciousness: the majesty of a mountain; the aspirational strength of tall trees; the expansiveness of the great and calm ocean; the power of crashing surf; the peace and acceptance of the moonrise; the power and wisdom of the sun; the freedom of blue sky; the eternity of the star-studded universe above, below and all around!
For us mental types (and being a meditation teacher), I find it helpful, and you might also, to do a self-guided meditation. While practicing self-talk yourself through your routine: your prayer, your pranayams, your various techniques and finally into silence. Talk to your guru (mentally). See him practicing through you: it's his breath, not yours. He knows the techniques better than you, so ask him to practice and you'll simply watch! Imagine him sitting next to you; or in front; or on your head, or, in your heart! Self-talk your way into silence!
Learn to love being still. When I experience perfect stillness of the mind, it, well, to quote a phrase, "blows my mind!" Really, it does. It is thrilling! Even if it lasts only seconds or minutes. You just want to burst with joy! Embrace silence like an old friend sitting next to you on the park bench or on the couch at home.
Krishna in the Bhagavad Gita says famously that "even a little of this practice will save you from dire fears." Aspire always in each meditation to touch the hem of infinity in the form of peace, or perfect stillness, or loving acceptance. Even if for a moment, it will guarantee you will return to meditation with joyful expectation and confidence.
If you gaze intently but calmly into the point between the eyebrows and fix your gaze there, unwaveringly, you simply cannot fall into lower states, and you can hold errant thoughts at bay. Focused steadily but in a relaxed and enjoyable way, at this point (known as the Kutastha or Christ center: the center of our eternal and unchanging divinity, will power and knowing), with hardly a flicker of movement, distracting thoughts subside and evaporate like fog in the rising sun of a summer day.
In the process, it is sometimes like standing out in the hallway from a room filled with people chattering. You can hear the sounds of talking but you don't necessarily hear all the words. Thus the monkey mind can sometimes chatter in the background but you don't have to listen. In time it simply evaporates. It's the calm focus at the spiritual eye (between the eyebrows, as though gazing through that point and out a little bit) that silences the monkey mind (because you are not listening) . Looking up, inwardly, also re-directs the mind into "Huh, what'd you say?" mode. The "listening mudra" is extremely effective in achieving inner silence.
Think about it: you hear something or someone slightly at a distance, and like the old train crossings, you "stop, look, and listen." Cock your head to the side as if listening and the mind shuts off and "listens up." Try it in meditation. It really works.
I will go even deeper before I sign off. Get off now, unless you want to really do this. Whether you practice mantra meditation, breath awareness, concentration on inner light or sound, Kriya Yoga and so on, it is the same. There are two aspects to higher consciousness: one is perfect stillness (the reflected bliss of divine consciousness) and the other is ever-moving, vibrating power of Spirit in manifestation. Causal and astral; unmoving and moving; male and female; thought and feeling; Kutastha and Aum. No matter what form of yoga meditation you practice, we essentially contact the movements of divine consciousness (prana, vibration, Aum, Divine Mother) and rotate this energy around the inner Sun (Son) at the spiritual eye. In time the rotation begins to slow and finally becomes still as the energy merges into pure thought, pure consciousness. "Meditate so deeply," Paramhansa Yogananda counseled, "until breath (prana) becomes mind (conscoiusness). I better stop here.
These are just some of the ways we can feed bananas to the monkey mind and keep him preoccupied. And, don't forget to reassure the monkey that when you are done meditating, you'll get right back to all of his big problems. "They are, like, SO IMPORTANT!" (hee, hee, hee).
Well, time for a banana.
Blessings,
Nayaswami Hriman
Monday, July 8, 2013
Is God Dead? Life of Dietrich Bonhoeffer.
I’ve been studying the
life of Dietrich Bonhoeffer: the Lutheran theologian and pastor who opposed
Hitler and who was executed by the SS two weeks before the concentration camp
where he was interred was liberated by Allied troops.[1]
As a young Catholic,
raised in the ‘50’s bubble of the west coast version of the “Bells of St.
Mary’s, the surging debates and trends of Protestantism were unknown to me,
though modernism in religion was. By modernism or what is sometimes referred to
as liberalism, Christianity is reinterpreted socially and generally with
little, no or minimal regard to dogma, saints, miracles or transcendental
realities.
The impact of
rationalism and the scientific method are well known to us. The 20th century saw the explosion of materialism even
into the sanctuaries of religion. Frank Laubach, a well known pastor in the
first half of the 20th century, campaigned to remind ministers to mention God and Christ
in their sermons.[2]
I used to think this was probably an exaggeration until I began reading about
Bonhoeffer’s life. While there were (are?) many variations in the forms of
religious liberalism, it was at the heart of the famous 1966 Time
Magazine cover that asked, “Is
God Dead?” The “dead” part essentially meant, “Is God irrelevant to modern
life?” How many, even religionists of the 20th century, held high hopes for the unrelenting
march of scientific and economic progress? The hope was that all there could be
left to affirm were basic human virtues and Christian ethics. There surely was
no need for belief in unprovable dogmas that bore little relevance to the
vicissitudes and demands of modern, daily life! The liberals championed
progress as the solution to the ills of society and saw ethical and social
idealism as the real mission of religion for the modern age. Modernist
religion, taking its cue from scientific and social materialism, essentially
agreed with Karl Marx and atheists everywhere in saying that the most important
thing in life is food, shelter, and security, oh, and, sure, maybe beseeching
God for the good things of life. Indeed a part of this “theology” equates
material prosperity with Divine favor.
Ah, but does not the
slaughter of perhaps two hundred million people in the name of this glorious
age of reason, equality, prosperity and the greatest good for the greatest
number surely shows the lie of this philosophy? For all the knowledge and
education today, are we happier? Are we no less prone to the demons of abuse,
addiction and violence? Has reason produced the Nietzschean super race?
Bonhoeffer was an
impressive thinker and theologian who became a martyr and, in his own way, a
saintly man, given to doing the will of God at all costs. In the strictest
forms of religious liberalism during Bonhoeffer’s higher education, belief even
in God was subject to question because unprovable. That left all other
Christian “traditionalist” beliefs pretty much hanging in mid-air. Bonhoeffer
struggled against that heartless, devotionless trend that relegated God to
outward shows of socially acceptable piety and dry, empty rituals. When the
mainline German churches succumbed to Hitler’s authority and accepted Nazi
revisionist thinking, Bonhoeffer declared religion the enemy of spirituality.
He vainly attempted to persuade fellow church leaders that it was the German
church’s obligation to oppose Nazi segregation and persecution of the Jews and,
going further, to actively oppose the Nazi regime.
Another impressive fact
of his life was that Bonhoeffer had an abiding desire to go to India to meet
Mahatma Gandhi. Twice he attempted the trip and in both cases his efforts were
thwarted by either circumstances or his own conscience calling him back to
Germany. Clearly, however, he was wanting to find an alternative to the spirit
of conquest and superiority his own so-called Christian culture had forged as
heirs to Christ.
While in America, he was
put off by the American church which embraced religious liberalism uncritically
even while viciously attacking fundamentalism (which naturally paid the return
compliment).
On the other hand, he
was deeply moved by his encounter with the negro churches, both their music and
the deep and heartfelt devotion he felt there. The experience changed his life.
The contrast between America’s founding ideals and the ugliness of its de facto
racism put the aristocratic Bonhoeffer firmly on the road to appreciating and,
by degrees, exploring the relationship of suffering to the integrity of one’s
spiritual search.
When Paramhansa
Yogananda came to America in 1920 the battle between religious liberals and
fundamentals was in full swing, with the fundamentalists in retreat (at least
in the northern cities among so-called intellectuals). It was therefore in the
divine plan, answering the call of sensitive souls for God to show himself, as
it were, that such a one as Paramhansa Yogananda was sent. Krishna says in the
Bhagavad Gita “that whenever virtue declines and vice predominates, I incarnate
to combat evil.”
The seemingly
irreconcilable struggle between spirit and nature, between science and
religion, between belief and rationalism could not be resolved by debate nor by
the intellect. It could only be resolved by one “who has seen Him.” It reminds
me of the story of St. Anthony of the desert who helped resolve the first great
challenge in early Christianity[3] when, being called out from his self-imposed
desert seclusion, declared in front of hundreds, “I have seen Him.”
Therese Neumann, a
Bavarian woman, who lived during Nazi Germany, had the wounds of Christ and ate
neither food nor water except in taking the communion host on Fridays while in
a trance reliving the crucifixion of Christ.[4] She was examined by
medical doctors and even by one doctor who set out to prove her a fraud but who
converted to her defense. Paramhansa Yogananda met her and explained that the
purpose of her life was to be a living testimony to “I have seen him.”
Yogananda, in his visit to Germany in 1935, attempted to have an interview with
de Fuhrer in hopes of stimulating Hitler’s latent interest in eastern
philosophy—but, to no avail!
Paramhansa Yogananda
came to America to teach the “science of religion.” His mission was to show
that all men are seeking happiness and seeking to avoid suffering. By trial and
error and experiment, he encouraged Americans, whom, he said, “loved to
experiment,” to see what attitudes and lifestyle brought lasting satisfaction
and which proved empty, despite their promises. An unselfish life will bring
you lasting happiness while selfish, merely sensual, or materialistic behavior
would disappoint you, if not immediately, then soon enough.
He brought yoga and
meditation techniques to show how to be healthy, focused, creative, and
connected with one’s own superconscious mind. He urged students to put aside
“installment plan” living (by which he referred to the superstition that “If
only I had more possessions, kept up with the Joneses, a bigger bank account,
and a larger income, I’d be happy.”) “It is all right to have possessions, but
don’t let them possess you!” he counseled.
In his orations,
Paramhansa Yogananda thundered: “The time for knowing God has come.” Through
meditation, and especially kriya yoga, the most advanced technique for this
modern age, we can have a direct perception of divinity as our own Self, hidden
in the silent cave of meditation, in the bubble of joy that is our heart’s
natural love, and in the perception of God as sound or as light. The experience
of peace or joy in meditation is living proof of the existence of God within
you. By experimenting with right attitudes, as described above, he said you
could prove in yourself your connection with all life.
Returning, then, to the
debate of whether “God is dead,” Yogananda saw in the teaching of the triune
nature of God (the Trinity) a resolution for what modernists insisted was God’s
absence in the world. The concept of the Trinity has been taught in India since
ancient times. It offers a way to bridge the otherwise unconquerable chasm
between the human experience and infinity.
Yes, it’s true that God,
as transcendent and as infinite bliss, exists beyond and untouched by his
creation, even though He is its sustaining source. He accomplishes the
manifestation of the universe by becoming it. To do this, he uses a trick: an
illusion of movement in opposite directions from a point of rest which is His
center. His “son” is His reflection in creation. His reflection is the silent
and invisible intelligence and intention that rests at the heart of every atom
and in every soul, endowing even the atoms with individuality. This illusory
trick of motion, of vibration, in opposite directions is His Ghost;[5] it is his “consort,” the
mother of creation into whose womb the seed of his reflection is sown. This
movement gives rise to the illusion of separate objects just as the spinning
blades of a fan or the spokes of wheel give the illusion of solidity. This
illusory movement is thus the mother of creation. It produces a sound, called, Aum, the Word, the Amen, the voice of God and the true and faithful
witness to God’s immanence in creation. The Word produces Light, the face of
God.
And the “Word was made
flesh and dwelt amongst us.” Those souls, sent to return to the world, in whom
God’s reflection and vibration is fully realized are his messengers and his
sons. As St. John the Evangelist in the first chapter of his gospel wrote, “And
as many as received Him, give he the power to become the sons of God.” Jesus,
and others like him, come in every age to awaken all those in tune with him and
to him “by my Father.” Jesus is not essentially different than you or I, but
he, and others like him down through the ages, has awakened to his sonship in
God.
Towards the end of
Jesus’ life, the bible tells us "And many walked with him no more.” For he
challenged their credulity and their intuitive attunement with him when he
said, “Eat my body and drink my blood!” In so doing, however, he spoke of the
teaching of the Trinity. His body, which is sustaining “meat” is the “Christ
consciousness,” which is to say, the only begotten reflection of the Father
which is immanent in creation. His blood, which is the vibrating Life Force
(known as “prana” in its individual form) of Aum which creates, sustains,
and withdraws all atoms in the creation.
To eat the flesh of
Christ is to become attuned to the divine presence within us and in silence. To
drink the blood of Christ is to attune ourselves to the cosmic divine life that
flows within us and within all. We are One in creation and One beyond creation
and One in infinite Bliss. "Christ" is a title and a code word for
divine consciousness immanent in creation.
All of the various and
sundry distinctions of race, religion, gender, social status, and nation
dissolve in the unifying light of God as the sole reality within and beyond
creation. This experience comes in deep meditation and by meditation (and
grace), God’s presence in the world can be known. This is the eternal promise
and it has come again in special dispensation with meditation and kriya yoga
into this world of disbelief.
Jesus taught, “I am the
vine and ye are the branches. He that abideth in me and I in him, the same
bringeth forth much fruit. For without me, ye can do nothing.” To become
attuned to the wisdom presence of God and to the power of God which gives us
life is to have life “more abundantly.” A further understanding of the vine and
branches is that God, which is infinity and bliss, is far to powerful to be
known directly, at least not without the enlargement of consciousness that is
the attribute of high spiritual advancement. Instead, God's presence comes
through living instruments. Not only, as explained above, in the latent state
and center of each atom, but in its Self-realized state in those living
instruments whom he sends. In sending his “son” as Jesus Christ or any of the
great masters, he sets into motion the means by which souls are to be freed:
through others! So “Me” refers both to the impersonal presence of God and also
the divine presence in the true guru.
Dietrich Bonhoeffer dedicated
his life and sacrificed his life for those who “had ears to hear” that Christ’s
teachings would become a living reality. Few are asked to make the ultimate
sacrifice that Bonhoeffer made, but, as Jesus put it, “Sufficient unto the day
is the evil (the challenges) thereof.”
Yogananda brought to the
West the means by which we can contact this living, divine reality within us,
and within all.
Joy to you,
Swami Hrimananda! (aka
Hriman)
[1] “Bonhoeffer: Pastor, Martyr, Prophet, Spy,” Eric Metaxas,
Thomas Nelson Press.
[2] “Letters by a Modern Mystic,” by Frank
C. Laubach.
[3] The so-called Arian heresy, which denied the divinity of
Jesus Christ.
[4] Áutobiography of a Yogi,” by Paramhansa
Yogananda, Chapter 39.
[5][5]
Old English: his spirit, soul or breath.
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