Occupy the Heart! Christmas Reflections

I cannot help but applaud the “occupiers,” protestors of the greed that is symbolized by “Wall Street.” Yes, changes are long overdue, and yes, we were not wise enough to make them on our own volition; and yes, we’ve asked for it, deserved it, no less; and, finally, yes, most of the people in western nations would not have made any other choices but to live beyond our means, both in money and in the world’s natural resources!

Whether the protestors cause any political change directly is less the point (to me) than the fact that they symbolize a shift in consciousness. For every occupier there must surely be a million, perhaps millions, of people in support of what they are saying. So there may well be some changes in attitude and policy in the years ahead.

There is a story from the life of Paramhansa Yogananda (see the book, “Conversations with Yogananda,” by Swami Kriyananda, www.crystalclarity.com) wherein he was being thwarted by the Los Angeles Planning and Building Department regarding one of his properties there. Discussing his frustration with a group of disciples, someone blurted out, “There ought to be a revolution!” Yogananda chuckled at first with everyone else, then paused, became quiet and more serious, and then added, “There WILL be a revolution!”

Well, none too soon in my book. But I’m not here, today, to complain about our political and economic troubles. One could write a book about those and yet, for one’s effort, nothing would change. It’s the Christmas (or, would you prefer, Solstice?) holiday season and it is one of good cheer and goodwill toward all.

Instead, I say, “Let’s OCCUPY THE HEART!” By that I do not mean something soupy and sentimental. The heart is the receiving station for intuition and deep feelings, not just the boiling cauldron of ever-changing emotions that most people believe and experience the heart to be.

In the stories of the birth of Krishna in India, and Jesus Christ in Israel, the former was born in a prison, and the latter, a manger. Both were pursued by the local king who sought to kill them, as both were perceived by him to be a threat to his worldly power.

To us this symbolizes that our materially-minded, self-involved, self-affirming ego will fight our soul qualities to the death because the ego knows that the awakening of our soul nature threatens to de-throne the ego. But it’s easier to kill the soul when it’s still an infant and relatively helpless. The reason many children were killed in these two parallel stories is that infant soul qualities wherever located and whatever form they take are always a threat to the ego’s rule of the body kingdom.

In the darkened chamber of our heart, even if but imprisoned by the ego, lives the infant of our divine, soul Self. This calmer, wiser, and kinder higher Self occupies the heart and is the source of our heart’s natural loving nature. Whether we occupy Wall Street or Main Street or 228^th Street is less important than the heart that pre-occupies us.  It is “where I am coming from” that counts far more than “where I am going to.”

We all have very different lives and only a few can go out and occupy anything at all. It’s less important what we do, and far more important how we do it. We like to think that what we do is important, and it is to us, or, at least, we may need that attitude in order to summon the will power, energy, and creativity to accomplish our work. But, let’s face it, drop dead today and someone else will take your place. They may even do a better job than you.

It is not my intention to suggest anyone act irresponsibly, just honestly and wisely, as best we can. What I am saying is that the intention and consciousness behind our every word, thought, and emotion, indeed, our essential “vibration,” is the real determinant in the happiness and fulfillment we discover in life.

During the Solstice season , on the shortest day of the year, the sun of God is born and with each passing day thereafter, he will grow in strength and wisdom as he ascends toward the summer Solstice. What a beautiful symbol and what an opportunity for us to be still, resting in the manger of the quiet and humble heart, to witness, pay reverence and adoration, to offer gifts of our intention, goodwill, and devotion to this infant Light.

It is this deeper knowing that brings millions of people out into the cold winter night on Christmas Eve to participate in devotions of all type, even when this may be the only time of the year some people do this.

For as the tiny oak seedling can grow into a mighty tree which gives rest and shelter to all creatures, so too the Light of God, manifested in the spark of divinity which is our own and unique soul, can grow and wrest from the pretender king ego the princely throne of our heart, mind, and body once again!

Christ is not just a human being born two thousand years ago. Christ is the Light reflected in every atom of creation that endows creation with innate intelligence and joy. It is this Christ consciousness that certain souls have fully realized (“Self-realized”) that anoints them as prophets, as messengers down through the ages who come to remind us of our true Self. Christ-mass therefore is the celebration of the second coming of Christ in our own hearts. He comes in the dark night of the soul’s winter, when nothing of this world can satisfy us. It is the Christ, the Kristna, the Buddha that comes to us as a messenger, carrying a Light which shines in our personal darkness and lights our way. That message is the same everywhere: “Know thy Self,” turn within to discover that that light is within us, as well.

Meditation is the priceless gift of India to this age of great change that we might find the inner security and inner peace of our soul. “Give me a light to light my way, truth is the light, so wise men say.” Imagine if this Light were to occupy the hearts of even but a small percentage of humanity, today! It would change the world in a way no legislation, no protest, no funding from a rich foundation, nor any treaty could ever do.

A blessed, bliss-filled celebration of the universal Christ consciousness in you, and in all creation. Occupy your heart of Light.

Nayaswami Hriman

Yoga Sutras - Part 5

Although the Yoga Sutras class series ended Wednesday, November 23, I made the commitment to continue these articles until I felt satisfied we had surveyed all four of the books (padas) of Patanjali’s Yoga Sutras. Hence this is Part 5 of the blog article series.

Book 2 is called Sadhana Pada. Whereas the sutras of Book 1 (Samadhi Pada) largely deal with the attributes of superconsciousness, Book 2 deals with the disciplines, practices, and attitudes necessary to achieve superconsciousness.

Before I go on, however, I’d like to comment on terminology. Throughout the sutras, and especially Book 1, the term samadhi is used. Just now I used the term “superconsciousness.” The two terms are not necessarily the same. In Yogananda’s teachings the term samadhi refers to the state sometimes known as cosmic consciousness: a state wherein the soul achieves Oneness with God, with Infinity. That state has a preliminary and temporary stage called sabikalpa and a final and permanent stage called nirbikalpa samadhi. But as previously described in a prior blog article Patanjali uses the term to describe several levels. In fact in translations from Sanskrit the term is sometimes translated simply as “concentration!”

In Book 1 when Patanjali describes at some length the interaction between the Knower, the knowing, and the object, the equivalency of concentration for samadhi seems close enough. In the state of cosmic consciousness there is no object, no knowing and no knower, for they are One. It strikes me that Patanjali’s use of the term samadhi is larger, broader, and somewhat looser than Yogananda’s. Hence my ambivalence in these articles in my own usage.

Superconsciousness, by contrast, is used by Yogananda (it may have even been his own term, though I am not sure of that) to describe the state of the soul and especially its attributes which are eight in number (listed in Part 4, the previous blog article). It is a state of intuitive perception that goes beyond the body and the senses and which perceives through the sixth sense: intuition. It is not samadhi as Yogananda uses the term. 

But a state of superconsciousness is part of the states described by Patanjali.

Sadhana Pada begins by defining “kriya yoga.” What Patanjali defines as kriya yoga are practices that are, in fact, aspects of the niyamas (the second stage of the 8-Fold Path, or right action). To we who are disciples of Paramhansa Yogananda and kriyabans (practitioners of the technique Yogananda taught which he and his line of gurus termed “Kriya Yoga”), this is all rather confusing. The practice of austerity (self-control, or tapaysa), Self-study (swadhaya), and nishkam karma (action without desire for the fruits of action, ascribing all action to God as the Doer) are certainly aspects of the yogic path but do not, by themselves, appear to describe Kriya Yoga insofar as it is an advanced breath control meditation technique that Yogananda made famous throughout the world in his teachings and his autobiography!

In his life story, “Autobiography of a Yogi,” Yogananda, in a footnote, explains that by using the term “kriya yoga” Patanjali was referring to the exact technique taught by Babaji or a similar technique. He goes on to  write that the reference to kriya as a life force control technique is proved by verse 49 of Book 2 which he translates as “Liberation can be accomplished by that pranayama which is attained by disjoining the course of inspiration and expiration (inhalation and exhalation).” This translation seems loosely formed even if, for all of that, clearer and more accurate as to its meaning. The literal translation of Verse 49 seems mostly to define “pranayama” as the fourth stage of the 8-Fold Path wherein breath is controlled, meaning transcended. Close enough.

Either way, this illustrates either Yogananda’s stretching a point to make a point or, as I prefer, demonstrates the necessity of having a true guru to explain and interpret the scriptures, and especially their deeper and more immediate meaning. Yogananda’s translation fits neatly into the clinical approach take by Patanjali throughout the sutras.

In Verse 2 Patanjali states that kriya yoga leads to samadhi and freedom from suffering. This is, at minimum, a hint that the term refers to something more than austerity, study, and selfless action as those terms (and practices) are commonly understood.

He then goes on to list the psychological attributes that lead to pain as being ignorance, egoity, attachment, aversion and clinging to life. As the verses of Book 2 proceed it is clear that he is establishing a link between the seeds of past action, suffering, and karma. Ignorance comes first and is the foundation for all the other attributes, he writes. Ignorance mistakes the ephemeral for the eternal. Egoity mistakes the soul for the body and its senses (the “instrument of seeing”). Attachment dwells on pleasure and aversion upon pain, while clinging to life is to abide in (to hold fast to) the present form and is derived from past experience of change, especially the great change we call death.

These are conquered by “resolving them” into their causal state. To quote Yogananda’s counsel, he said that a kriya yogi should “cognize breath as an act of mind,” in other words, as a thought, merely. By dissolving the thought, the object vanishes. This is rather subtle, to say the least, but let me try.

Every time we experience one or more of the five senses, say, we smell incense, we are in fact engaging in a mental act. The sense stimuli come to the brain via the organs of sense, say the olfactory nerves, and are noticed, then analyzed, then identified, categorized, and then judged by the mind. “Ah, I LOVE the smell of incense!” Truly, therefore, “it’s all in your head.” If you were asleep you would presumably not smell the incense. This isn’t to say that there is no reality to the smell of incense. It is to point out that without the functions of your mind, you could smell incense.

To a yogi, therefore, who attains full conscious control of otherwise autonomic functions, including the power to turn off the five senses at will in a state of deep meditation, the process is one of dismissing the sensory input and especially the mind’s interest in and response to that input. So the yogi who dissolves the reactive process of attachment and aversion, who dissolves the egoity that arises from awareness and identification with the body and the senses, and overcomes the clinging to that body has, by definition, and if only during that state, banishes false Prince Ignorance from the throne of soul  consciousness.

The clinical key to transcendence resides in controlling the mind and transcending its body-bound, matter-dependent, sense-dependent functionings. The creation is a dream, or thought, but not a subjective one of our making but a relatively objective one of the cosmic Dreamer. To banish the dream is not to dissolve the dream on its level but in relation to our consciousness. The objective reality of the creation is but a thought in the mind of the observer AS IT RELATES to the observer. The yogi can banish the world of the senses once he cognizes that, for him, it is merely a thought because it takes the cognizing functions of the mind to perceive it. In fact, we are all yogis at night when we sleep for then we banish the dream world of this world from our awareness. More on this later.

Well, like I said — I’d try.

Thus Verse 10, Book 2 concludes that by meditation the gross modifications (motions and appearances) of the world are rejected. Through Verse 15 Patanjali speaks obliquely about the law of karma and the samskaras (tendencies) caused by past action. In Verse 15 he says that to the yogi all is painful because he knows, in advance that: 1) the consequence of desire impelled action is its opposite; 2) in pleasant circumstances he knows it will have to end; or 3) after the pleasure of indulgence has past, the memory will bring fresh renewed sense cravings,  and  4) in all events the law of duality means everything has to balance to zero! Whew!

I recall that in an extraordinary movie about Padre Pio (the Italian stigmatic of the twentieth century), he turns to his confessor and says, without explanation or context, and in a whisper as if a secret that cannot be spoken aloud: “it is all sin, Angelino!” He doesn’t mean this in the judgmental, sin-oriented way of fundamentalists. He is speaking as a yogi, as a Shankhya-yogi (one who pierces the veil of maya – delusion). “All is maya,” he is saying: pleasure, pain, success, failure, health, disease and so on. It doesn’t matter! Any attachment we have has to be paid for: sooner, or later. 

In Verse 17 Patanjali “nails it” when he says that the cause of delusion, the cause of misery, and that which is to be avoided is the “junction of the Seer and the seen.” Yogananda frequently quoted Krishna in the Bhagavad Gita (another example of his overarching wisdom, for this quote cannot be found in the Gita!) saying to Arjuna: “Get away, oh Arjuna, from my ocean suffering and misery!” In the Self, alone and untainted by duality, the Seer is One. But as the mind cognizes objects, internal or external, revealed by chitta (consciousness modified by the lower mind’s contact with the senses and objects of the senses, whether past, present or in imagination), the Seer takes on these modifications (of chitta) and becomes colored or stained by them.

This sounds all pretty “heavy” except that as Yogananda would put it: with God all is fun; without God, it is anything but fun!” When we know this life to be but a dream, we can enjoy the show with the eyes of God.

Patanjali goes on to clinical define that which is “seen” as composed of the elements and the organs, and the interplay of the three gunas, or qualities of nature (Prakriti) which alternatingly illuminate, energize or hide the eternal Spirit who plays them all. Patanjali says that this play, this drama, is carried on for the experience (entertainment) of the Seer and for the ultimate release (freedom-moksha) of the Seer from identification with the drama.

He goes further in Verse 23 to turn the problem into the solution, for he states that this drama is necessary for the soul’s Self realization: the junction of the seen (Prakriti, or nature) and the Seer (soul, or Purusha) is the necessary perquisite to Self-realization. Discrimination practiced with unceasing vigilance is what is needed. Or as Krishna put it in the Bhagavad Gita, the soul cannot achieve the actionless state (of the Seer) by refusing to take action (engage with the seen).

Self-realization is achieved in seven stages: the first four eliminate past karma and are intuition born knowledge of Shankhya (essential maya of creation), cessation of suffering, samadhi and constant illumination (flowing of knowledge about all things). The latter three bring complete freedom from considering thoughts as having any reality, from this no more thoughts arise to create more reactive processes, and at last one achieves the permanent state of unbroken union with Spirit.

As we now have arrived at Verse 29: the stages of Ashtanga (8-Fold Path) – the most famous of the sutras of Patanjali – we will stop here!

Blessings,

Nayaswami Hriman

Yoga Sutras - Part 4

On Wednesday evening, the night before Thanksgiving, we completed class 4 of this Fall’s Yoga Sutras class. After the Thanksgiving holiday weekend I took a week of personal retreat and now, upon my return, I will continue with this series on the Yoga Sutras. Therefore, as with Class 3, I am writing this blog article AFTER rather than before the class (as I have done typically since beginning this blog).

I can’t say we got much further but we did at least venture into the Sutras book 2, Sadhana Pada. Since my guru, Paramhansa Yogananda said he was only permitted to study twelve sutras by his guru, Swami Sri Yukteswar, I feel exonerated that we did not get very far. Later on I shall explain why.

We began the last class by going back to last week’s four stages of samprajnata samadhi and attempting to create a suggested meditation routine from them. I did this in order to help make the sutras more practical for all of us and to show that however esoteric the sutras seem to get, they are based in actual inner experience which we can all attempt to access.

While sitting, therefore, in meditation try this experiment based on Yogananda’s commentary on Book 1, Verse 17: “Samadhi endowed with right knowledge is that which is attended by reasoning (savitarka), discrimination (savichara) bliss (sananda), and unqualified ego (asmita).” These are four stages of meditation which ensue from achieving “dharana,” the 6^th stage of the 8-Fold Path of enlightenment:

1.       Meditate upon an object of contemplation and devotion thusly: one’s Ishta Devata or personal image of perfection or devotion, or an impersonal aspect of divine consciousness. For the former it might the image of one’s guru, Divine Mother, or deity. For the latter, it might the desired goal of inner peace, bliss or joy, the inner Light. Visualize your object or state of meditation and goal. Take your time to create and then concentrate upon this image.

2.       Extract from your image and contemplation those attributes of your object of contemplation that you seek. For example, the guru’s love or the feeling of contentment or satisfaction derived from inner peace. Rest in the knowing of the truth and value of these aspects as worthwhile, true, and lasting, and as your own Self.

3.       Extract from these attributes the joy you feel in their contemplation.

4.       Extract from this joy the pure experience of Self-awareness. Rest now in the Self and expand that Self outward in all directions (or, alternatively, extinguish that Self into No-thing!)

Dharana, by the way, is a stage of meditation wherein one can observe without a flicker of distraction some aspect of Superconsciousness. On an impersonal level, these are common: peace, wisdom, energy, love, calmness, inner sound, inner light, and bliss. However the four stages outlined above can be used as a guideline for one’s meditations or a specific meditation to try at certain times.

In our class, I digressed to talk about expansion versus contraction. By these terms I mean that on a very elemental or existential level souls tend to either expand their consciousness towards enlightenment or to dissolve ego consciousness in that same effort. It’s not necessarily an “either – or” but for some it is distinctive. In more outward terms we might compare a Mother Teresa (serving the poorest of the poor) with a Ram Gopal Muzumdar (who lived many many years in solitary meditation). Of course even Mother Teresa valued and engaged in silent prayer and meditation, and even so does Ram Gopal’s meditations serve and uplift humanity and anyone in tune with him for that purpose.

Still, the point is that in our meditation experience we may find that sometimes our consciousness expands and other times we enter a state of seeming dissolution. And some are innately attracted to one or the other, while for others, it comes in cycles. St. Teresa of Avila was both a mystic and a very active guide, counselor and founder of convents.

And now, therefore, I would like to extract from the Sutras some of the meditations implied or suggested by them in Book 1 (Samadhi Pada) (verses 28, 34, 35, 36, 37, 38 and 39).

1.      1.      Meditation upon OM. Chanting OM first aloud, then silently and deeply until you feel in your heart a resonance and can feel or hear inside the right ear, the rising subtle sound of AUM or other of the chakras (bumble bee, flute, harp, bell, wind).

2.       2.     Using traditional breath control techniques (pranayams) as taught by one’s teacher in order to purify the body and bring the life currents under control and for the purpose of transcending the need to breathe all together. Kriya yoga is one such pranayam.

3.       3.     Chakra meditations that produce inner experience of sounds, colors, tastes or energies.

4.       4.     Meditation upon the inner light, sometimes produced or enhanced by special mudras or other techniques as taught by one’s preceptor.

5.       5.     Meditation upon the feeling or intuition given you by superconscious dream experiences, or the bliss state experienced nightly in dreamless sleep.

6.       Meditation upon “anything that appeals to one as good!” Now, here Patanjali “winks and nods” suggesting that the window onto Oneness is achieved simply by such total concentration upon any object that appeals to one. This, he seems to say, is the “clinical” essence of meditation. Here I told the story that Yogananda tells in his lessons about the boy whose guru suggested he meditate upon a buffalo (that the boy loved) until that boy became the buffalo. At that point the guru touched him on the forehead and the boy went into samadhi! Thus it can be that anyone, even an outlaw, who lives with great intensity and concentration can find God once he directs that intensity towards God alone. Yogananda’s most advanced disciple was a self-made millionaire who mastered the art of material success (but found it wanting).

Towards the end of Samadhi Pada (Book 1), Patanjali makes reference to how in deep concentration all that is left is the object itself (of contemplation). The mind takes on, as it were, the qualities of that object. But he goes on to say that the highest state of Samadhi is beyond all qualities and is called nirbikalpa Samadhi. From this stage the soul is now free and can no longer “fall.” Yogananda calls such a soul a jivan mukta. There may be past karma yet to untie but such a one has an eternity or a moment to take care of this. He may even return to help his disciples or others.

I think I will stop here, at the end of Book, for now. But I feel a commitment (and, of course, the inspiration, to continue with more articles to get further into the yoga sutras. I promised to explain why Swami Sri Yukteswar only had his disciple, Paramhansa Yogananda, study twelve sutras. The sutras are like .facets of a diamond, or perhaps we could say like a hologram. As you enter into a certain number of them with the guidance of a true guru, you begin to see, and increasingly as you go, the bigger picture of all them. I related to a friend who also teaches Sanskrit that even although I've never taken the time to formally study Sanskrit, I had the blessing of discovering that as I viewed and read aloud the Sanskrit sutras, ideas and insights occurred to me even though knowledge of the language is rather limited. There's a vibrational aspect that conveys (similar to the feeling and communication of music, and art, generally) the meaning on a higher level than the intellect. 

Blessings to all,

Nayaswami Hriman