Religion is all too often a source of conflict, division, and judgment between the adherents of different faiths. It doesn't help that religion is inextricably linked with cultural and national identifies with their numerous biases, prejudices, language, dress, and traditions.
It is experienced spirituality that unites hearts. And not the superficial spirituality born of intellectual speculation or passing sentimentality but the realized spirituality that fosters action, forgiveness, and self-sacrifice.
I remember as a boy, growing up Catholic, being taught that the word "catholic" meant universal. I was thrilled at that thought. Later as I grew and became more aware of other faiths and the rigidity of my own faith did I experience the deep disappointment that was inevitable.
I was not alone, and indeed I joined the ranks of millions including such notables as Emerson and Thoreau in experiencing the thrill of discovery of the scriptures and philosophy of India. It was in my college years at Santa Clara University, halfway between Berkeley and Haight Asbury in 1969 when it seemed the staid and jaded adult world around us was breaking apart in favor of a new and hopeful reality. In the vision of the rishis, all time and space were united in the underlying consciousness of Spirit. At last a spiritual view that matched the goals and unfolding vision of modern science which sought the truth underlying all phenomena.
It is not really religion that divides us: it is matter, or outward appearances that command our attention and hypnotize us in seeing the difference rather than the underlying similarity. Our bodies, skin color, gender, language, dress, occupations, attitudes and customs divide us.
Paramhansa Yogananda, whose life story, "Autobiography of a Yogi," has been read by millions came to the West from India to bring a new expression of the ancient revelation of the Oneness of life. But the battle of form vs spirit is also universal. Whereas he would claim that the work he began did not constitute yet another sect, one of his closest disciples simply scoffed, "Of course, we are sect." What she meant is obvious: that to others what else could his work and teachings be but another sect? Yet what he meant is that he was offering an experience of reality that could help individuals transcend that narrower view of reality!
And so the division and multiplication continues. Spirituality represents the realization of Oneness and religion represents the effort to share and spread that revelation for the upliftment of others. Thus we find that even in the teachings of Paramhansa Yogananda, and indeed adding to that those of his guru-preceptors from India (Babaji, Lahiri Mahasaya and Swami Sri Yukteswar) there have been spawned different branches, teachers, books, and organizations.
That among some of them would arise disagreements, different points of view, attitudes, and controversy should hardly surprise us. Our souls have long been held captive to the body and the hypnosis of outward appearances. The soul's native omnipresence and oneness with God and all life is but a child trying to crawl, to stand, and to walk however haltingly.
Since Yogananda's message and his life's persona was so loving and accepting it seems especially a betrayal when the other human tendencies assert themselves and appear uppermost. For this reason has Swami Kriyananda recently returned "home" to Los Angeles where Yogananda took up residency so long ago and where he, Swami Kriyananda, lived for many years to share the purity of Yogananda's message and the love of Yogananda's heart.
Swami Kriyananda's efforts are a dynamic and courageous example for all of us to live by. He has affirmed Yogananda's unitive teachings and love in the face of scorn, indifference, and derision from some of his fellow disciples. Those of us who, as Yogananda's disciples, seek to represent him should especially take to heart his example. But for all souls, to seek truth, God, and love beneath the surface of all else that divides us is the noblest aspiration and our highest duty.
Blessings,
Hriman
Thursday, August 26, 2010
Sunday, August 8, 2010
Success is One (Won)!
Today I and hundreds of others travel to Ananda Village, CA on pilgrimage for an annual week of Spiritual Renewal with Swami Kriyananda, founder of the worldwide work of Ananda. Our subject is the new era of consciousness known by its Indian astrological name, Dwapara (or Second Age). Our era is estimated to be of some 2,400 years in length and to have begun about 100 years ago. It is characterized by an increasing awareness of energy as the reality beyond the multitude of forms. During this cycle of the ages we will advance rapidly in the "conquest" of space as the technology of energy unleashes new forms of communication and travel..
I have the privilege and opportunity of a brief talk this coming week on the meaning and form of success in such an age. Success in the last two thousand years or so was defined by mass and size, and determined by conquest and one's birth. Land was the primary measure of wealth and the power over others and their production that came with ownership. Success meant control and domination.
As we've moved away from the prior age, money and ownership of the means of production have been the measure thus far of our wealth and success. But this is a transitional step as old ways and new ways vie for expression. Note how suddenly we are seeing currencies and all forms of monetary measurement and wealth being eroded by the trillions. Instead, the onset of Dwapara Yuga shows us that information, intelligence, skills and adaptability are the measure of value and success of a human being.
Success will become increasingly defined by integration, balance, and harmony. Cooperation rather than conquest will and is becoming the language of successful people. Success in health means cooperation with laws of natural health and healing; in relationships at work, at home, and in government, cooperation, respect, and mutual support will lead to the greatest success as we recognize that we, and all life of this planet, are united by common goals and interests (regardless of race, creed, caste, or form (human or otherwise)).
Spiritually speaking, success means finding true, and lasting happiness. Happiness is found by seeking it where it exists: within ourselves. Thus meditation will become the dominant characteristic of spirituality where seekers find inner peace, creativity, joy, and vitality at their source. We become devotees when we re-discover the intuitive, soul knowledge that that happiness is not ours alone but is the very nature of creation, of all matter and that behind this energy and consciousness lies the Infinite consciousness of Spirit.
Success is One(ness)! Joy to you, Hriman
I have the privilege and opportunity of a brief talk this coming week on the meaning and form of success in such an age. Success in the last two thousand years or so was defined by mass and size, and determined by conquest and one's birth. Land was the primary measure of wealth and the power over others and their production that came with ownership. Success meant control and domination.
As we've moved away from the prior age, money and ownership of the means of production have been the measure thus far of our wealth and success. But this is a transitional step as old ways and new ways vie for expression. Note how suddenly we are seeing currencies and all forms of monetary measurement and wealth being eroded by the trillions. Instead, the onset of Dwapara Yuga shows us that information, intelligence, skills and adaptability are the measure of value and success of a human being.
Success will become increasingly defined by integration, balance, and harmony. Cooperation rather than conquest will and is becoming the language of successful people. Success in health means cooperation with laws of natural health and healing; in relationships at work, at home, and in government, cooperation, respect, and mutual support will lead to the greatest success as we recognize that we, and all life of this planet, are united by common goals and interests (regardless of race, creed, caste, or form (human or otherwise)).
Spiritually speaking, success means finding true, and lasting happiness. Happiness is found by seeking it where it exists: within ourselves. Thus meditation will become the dominant characteristic of spirituality where seekers find inner peace, creativity, joy, and vitality at their source. We become devotees when we re-discover the intuitive, soul knowledge that that happiness is not ours alone but is the very nature of creation, of all matter and that behind this energy and consciousness lies the Infinite consciousness of Spirit.
Success is One(ness)! Joy to you, Hriman
Monday, July 26, 2010
Narrow is the Way?
Dear Friends,
Someone dear to me remarked recently that in her opinion the Ananda Communities and Sangha groups (wherever located though with some variations) are focused upon themselves and not welcoming. This was not the first time I have heard this comment. As much as I would like this not to be the reality, I had to ask myself why this might be true, is it a problem, and what can we do about it?
Putting aside any individual expressions of narrow mindedness or parochial self-interest, we have several aspects of Ananda that are relevant to this perception. For starters, a spiritual lineage that focuses so strongly upon meditation is bound to seem a bit "inward" to newcomers for whom meditation is not a daily or deep practice and lively and entertaining church services are perhaps the norm.
For another, a work so "alternative" and new is bound to require a much larger focus upon its core work than one better established and expanding outward in its interests. Ananda has been in existence barely forty years and while there are some eight residential communities and numerous centers and small groups around the world, this is far from explosive and the road has been a rough one on every level.
Though thousands of small communities were begun during the Sixties and Seventies when Ananda first started, few remain today. The odds against survival have been great and I won't attempt to catalogue the cultural, economic, legal, and environmental challenges. Even in the intentional communities movement (which as movements go is all but insignificant, socially), Ananda's communities are orphans. First because religious and not relying upon a consensus decision making process. The presence of a single founder, a spiritual leader and Swami, who is dynamic and a leading public figure, is itself anathema to most of the communities' movement.
Second, because not defining itself in terms of farming, ecology, sustainability, or social engineering goals, Ananda is largely ignored in the communities movement. (Ironically, in these areas of activity, Ananda has had a strong and long-term interest but simply hasn't made these a point of self-definition.)
Thirdly, Ananda's essential message is one of Self-realization. This relates to the goal of "moksha" or finding Oneness with God. This is not exactly your typical Sunday church-going message of doing good and behaving. It's not one that naturally spawns support groups, activities, or spiritualized entertainment for singles, marrieds, or youth groups. The intensity and revolutionary message of Self-realization (what to mention the effort required) comes across as somewhat "off-putting" to anyone seeking only comfort or even spiritual solace. (It should be acknowledged that religion does legitimately serve the human need for healing, whether physically, emotionally, or spiritually. Ananda has a dynamic and active healing prayer work around the world.)
Ironically, however, many of the support group activities mentioned above do in fact exist. But the goal of ego-transcendence does tend to dampen the proliferation of outwardly obvious emotionally satisfying expressions of ego-comfort. Nonetheless, you will see individual kindnesses and personal support expressed in many different forms from the birthday celebrations to medical advocacy. You just have to look more deeply perhaps.
Fourthly, the teaching of the need and role of the guru is very much a challenge to many. Perhaps some take umbrage at the outward signs of devotion and respect that are naturally tendered in speech and action. I know some object to even at the presence and role of ministers, what to mention having a charismatic leader (Swami Kriyananda), and not just one guru, but FIVE masters whose images command attention the moment one walks into an Ananda home or sanctuary.
Fifthly, the practice of kriya yoga meditation is, unlike all the other yoga practices at Ananda, only given after intensive training and discipleship initiation. In our modern era of freedom of information, this time-honored spiritual test of the student's commitment and intention are often not understood or appreciated. One pledges, moreover, not to reveal the kriya technique to others without permission. Holding to one "way" tends to offend modern (especially Western) sensibilities. Loyalty, as a human trait, is much lacking in modern culture and the value of going deep and staying true (in relationship, health habits, career, etc.) is not understood or valued in the age of texting and sound-bites.
Sixth and last is that "energy" is the basis of the spiritual practices. I could explore this from numerous angles but suffice here to say that at the heart of Ananda's philosophy, practices, and, most importantly, culture is the opportunity, often extolled, to put out "high energy." Few, especially those exploring tentatively a new faith or spiritual path, are prepared for embracing this message and not reacting to the intensity of energy encountered when first meeting a group of people, experiencing the ceremonies, and participating in the activities at Ananda.
For the no-less-than cosmic broadness of scope, and the emphasis upon individual self-effort that is characteristic of Ananda's philosophy, it is ironic that some might feel that Ananda members are self-enclosed in their interests.
In the end, however, each person's path to spiritual freedom is unique and each one's need and form of spiritual support and association must needs reflect that uniqueness. More than this is the undeniably deep commitment to personal self-effort to achieve "moksha" which is modelled by our guru, Paramhansa Yogananda, and our founder, his direct disciple, Swami Kriyananda.
While room for improvement is a constant need, I cannot help but conclude that some of this unfortunately negative impression comes with the turf of what it takes to strive for Self-realization amidst a culture so committed to ego gratification. At the same time, joy and humor are in no short supply at Ananda. I sincerely hope this is no mere self-justification, but as the sands of this life's time on earth show signs of running out, I find myself drawn more and more to remain "in the Self." I admire Swami Kriyananda's unremitting commitment to be a divine friend to so many.
In time, Ananda's message, communities, and Sangha will expand and include many others with a wider range of commitment and understanding of that message. Swami Kriyananda has frequently redefined and redirected Ananda's work to keep inspiration fresh and energy high. I have faith that Ananda will carry on this legacy far into the future.
Joy to you,
Hriman
Someone dear to me remarked recently that in her opinion the Ananda Communities and Sangha groups (wherever located though with some variations) are focused upon themselves and not welcoming. This was not the first time I have heard this comment. As much as I would like this not to be the reality, I had to ask myself why this might be true, is it a problem, and what can we do about it?
Putting aside any individual expressions of narrow mindedness or parochial self-interest, we have several aspects of Ananda that are relevant to this perception. For starters, a spiritual lineage that focuses so strongly upon meditation is bound to seem a bit "inward" to newcomers for whom meditation is not a daily or deep practice and lively and entertaining church services are perhaps the norm.
For another, a work so "alternative" and new is bound to require a much larger focus upon its core work than one better established and expanding outward in its interests. Ananda has been in existence barely forty years and while there are some eight residential communities and numerous centers and small groups around the world, this is far from explosive and the road has been a rough one on every level.
Though thousands of small communities were begun during the Sixties and Seventies when Ananda first started, few remain today. The odds against survival have been great and I won't attempt to catalogue the cultural, economic, legal, and environmental challenges. Even in the intentional communities movement (which as movements go is all but insignificant, socially), Ananda's communities are orphans. First because religious and not relying upon a consensus decision making process. The presence of a single founder, a spiritual leader and Swami, who is dynamic and a leading public figure, is itself anathema to most of the communities' movement.
Second, because not defining itself in terms of farming, ecology, sustainability, or social engineering goals, Ananda is largely ignored in the communities movement. (Ironically, in these areas of activity, Ananda has had a strong and long-term interest but simply hasn't made these a point of self-definition.)
Thirdly, Ananda's essential message is one of Self-realization. This relates to the goal of "moksha" or finding Oneness with God. This is not exactly your typical Sunday church-going message of doing good and behaving. It's not one that naturally spawns support groups, activities, or spiritualized entertainment for singles, marrieds, or youth groups. The intensity and revolutionary message of Self-realization (what to mention the effort required) comes across as somewhat "off-putting" to anyone seeking only comfort or even spiritual solace. (It should be acknowledged that religion does legitimately serve the human need for healing, whether physically, emotionally, or spiritually. Ananda has a dynamic and active healing prayer work around the world.)
Ironically, however, many of the support group activities mentioned above do in fact exist. But the goal of ego-transcendence does tend to dampen the proliferation of outwardly obvious emotionally satisfying expressions of ego-comfort. Nonetheless, you will see individual kindnesses and personal support expressed in many different forms from the birthday celebrations to medical advocacy. You just have to look more deeply perhaps.
Fourthly, the teaching of the need and role of the guru is very much a challenge to many. Perhaps some take umbrage at the outward signs of devotion and respect that are naturally tendered in speech and action. I know some object to even at the presence and role of ministers, what to mention having a charismatic leader (Swami Kriyananda), and not just one guru, but FIVE masters whose images command attention the moment one walks into an Ananda home or sanctuary.
Fifthly, the practice of kriya yoga meditation is, unlike all the other yoga practices at Ananda, only given after intensive training and discipleship initiation. In our modern era of freedom of information, this time-honored spiritual test of the student's commitment and intention are often not understood or appreciated. One pledges, moreover, not to reveal the kriya technique to others without permission. Holding to one "way" tends to offend modern (especially Western) sensibilities. Loyalty, as a human trait, is much lacking in modern culture and the value of going deep and staying true (in relationship, health habits, career, etc.) is not understood or valued in the age of texting and sound-bites.
Sixth and last is that "energy" is the basis of the spiritual practices. I could explore this from numerous angles but suffice here to say that at the heart of Ananda's philosophy, practices, and, most importantly, culture is the opportunity, often extolled, to put out "high energy." Few, especially those exploring tentatively a new faith or spiritual path, are prepared for embracing this message and not reacting to the intensity of energy encountered when first meeting a group of people, experiencing the ceremonies, and participating in the activities at Ananda.
For the no-less-than cosmic broadness of scope, and the emphasis upon individual self-effort that is characteristic of Ananda's philosophy, it is ironic that some might feel that Ananda members are self-enclosed in their interests.
In the end, however, each person's path to spiritual freedom is unique and each one's need and form of spiritual support and association must needs reflect that uniqueness. More than this is the undeniably deep commitment to personal self-effort to achieve "moksha" which is modelled by our guru, Paramhansa Yogananda, and our founder, his direct disciple, Swami Kriyananda.
While room for improvement is a constant need, I cannot help but conclude that some of this unfortunately negative impression comes with the turf of what it takes to strive for Self-realization amidst a culture so committed to ego gratification. At the same time, joy and humor are in no short supply at Ananda. I sincerely hope this is no mere self-justification, but as the sands of this life's time on earth show signs of running out, I find myself drawn more and more to remain "in the Self." I admire Swami Kriyananda's unremitting commitment to be a divine friend to so many.
In time, Ananda's message, communities, and Sangha will expand and include many others with a wider range of commitment and understanding of that message. Swami Kriyananda has frequently redefined and redirected Ananda's work to keep inspiration fresh and energy high. I have faith that Ananda will carry on this legacy far into the future.
Joy to you,
Hriman
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