Does God Exist?

How Can We Know God?

God seems distant from our daily lives, our sufferings and our joys, and He seems irrelevant to our desires and ambitions, unless, of course, by invoking Him, we believe that He will fulfill our material desires! Humankind views the existence of God through the entire spectrum of belief to nonbelief: atheism, agnosticism, stoicism, humanism,  blind belief, worship, devotion and, finally, seeking union with God.

Even scriptures and spiritual teachers reflect, at least in part, much of this spectrum. India’s Shankya scriptures declare “Ishwar ashidha,” God is not provable. No wonder the never-ending debate and argument — no one can win! The modern mystic, Frank Laubach, campaigned among ministers that they would even mention God in their sermons! Perhaps, discouraged by the wide range of opinions, these ministers thought it easier to skip the subject!

While saints do not come to dash humanity’s hopes for a better world through God’s grace, or to suppress our faith in Providence, there is, nonetheless, a need, spiritually, to understand the role of self-effort and personal responsibility. Self-effort is the first step towards attracting divine grace. Buddha emphasized the former while those bhaktis (worshippers of God) in all traditions, like the Hare Krishna’s who insist that by only chanting God’s name can one be saved, emphasize the transforming power of divine grace. Somewhere in the middle path lies the truth.

Buddha urged his followers to be spiritually self-reliant, compassionate, noble in thought and deed, and to meditate. He also came to free people from Brahminical power and complex and costly rituals, and to reawaken their understanding of the need for personal effort and away from passive dependence upon an unseen and fickle deity.

But the followers of Buddha wrongly mistook the Buddha’s silence on the subject of Providence as disbelief. I read of a court case in Los Angeles where a Buddhist sued a school district for a school prayer because the Buddhist declared that he did not believe in God. But the Buddha’s motives were as simple and earthy as his teachings. His silence implied nothing except, by its own good example, an affirmation of the words of Lahiri Mahasaya of Benares, “He only is wise who devotes himself to realizing, not reading only, the ancient revelations.”

Buddha was a Hindu as Jesus was a Jew. Neither essentially rejected their spiritual heritage so much as they came to correct misunderstandings that had emerged, and to offer a new understanding and a renewal of spirituality. As Jesus put it; “I came not to destroy the law and the prophets, but to fulfill them.” Buddha openly taught meditation and reincarnation whereas Jesus, though he remained silent or circumspect  on both subjects, at least publicly, taught the Old Testament precepts to love God with all one’s heart, mind, and soul and to love others as one’s very Self. Buddha minimized the importance of his role but of course that was fitting in the context of his teachings. Nonetheless, Paramhansa Yogananda taught that Buddha was no less than an avatar (a “savior”).

Jesus’ teachings went a different direction, concurrent with his teachings. Jesus declared “I and my Father are One.” At another time he added, “Before Abraham was, I AM.” Not only was he killed for his blasphemy, but, as if to balance the equation, Christians decided to emphasize the “I” rather than the “Father,” and thus have overly personalized Jesus as the only savior down through the ages. This dogmatic insistence runs counter to Jesus’ teachings, for as St. John declared in the first chapter of his gospel, “As many as received Him gave He the power to become the sons of God.” Jesus was an individual incarnation of the Father-Spirit both beyond and immanent in creation. He did not limit or define that Spirit. “Tat twam asi,” as the Hindu scriptures aver: “Thou art THAT!”

Paramhansa Yogananda asked his audiences, “How can the wave call itself the ocean?” It is correct to say God has become manifest in me, and in all creation, though, as Spirit, He is hidden by the outward forms of creation, but it is incorrect to declare “I am God.” Only when the soul has become fully realized in his Oneness can he declare openly with divine inner sanction, as Yogananda did, “I killed Yogananda long ago, no one dwells here but He.”

It has been popular in recent years for certain scientists to disdain, scoff and mock belief in God. So, of course, have many people down through history. It is perfectly correct for a scientist to say “We cannot prove the existence of God,” but science has no basis to disprove that existence, either. The true scientist must remain silent on the subject if he is to represent science itself. It is just as rational to say this universe was created intentionally by an Intelligent, conscious Force as it is to say it came from nowhere and evolved more or less randomly to produce the profusion, quantity and complexity of life forms, the probing intelligence and creativity of the human mind, and the boundless capacity and drive of the human heart for feeling, compassion, and love. Well, actually, of the two choices, the former seems the safer bet. But never mind, let them feel like they have a choice since they can neither prove nor disprove either!

In the midst of all this confusion, the question some ask is, “Why does God hide Himself?” Paramhansa Yogananda said “You will know when you will know!” So long as we are caught up in the wheel of karma and unceasing duality, it is difficult for us to have the perspective that God has in being untouched by it. What is suffering to us is not suffering to God. The playwright is no less a good person for writing the villain into the play. Without an antagonist the play is uninteresting and will never be performed. Without suffering we would never delve deeper into the mysteries of our existence: why? How?

God manifested this dream universe, it is said, that He might know Himself and share his Bliss nature through others in a grand show and entertainment. Well, that grand show is all too often not very grand from our point of view. So, “you will know when you will know.” As unsatisfying as it may be, our more practical question is, “What can I do about it?” “How can I achieve freedom from suffering?” Besides, never has there been one who testified as to God’s presence who declared “What a mess He has made!” Admittedly, however, Yogananda said that he often argued with Divine Mother over the fact she did create this world and she owed it to us to help us.

Indeed, Buddha also asked the same question: How can I achieve freedom from suffering? Through his seeking and through his meditation-samadhi, he pierced the veil of delusion (maya) and declared his freedom, and, by extension, our potential freedom, for all eternity. Buddha saw through the unreality of pleasure and pain and, identified with his transcendent, omnipresent and eternal Self, could no longer be touched by the roiling oscillations of the play of opposites.

Paramhansa Yogananda taught that God has hidden Himself and His true nature from us that we might seek Him by choice and for His love, the one thing He does not possess unless we give it to Him. He is so humble even as the creation hangs upon His power. He will not disturb our free will except through his law of karma (consequences of our own actions) through which we have the opportunity to question, to wake up, and to yearn for freedom from error.

Paramhansa Yogananda also declared that “The time for knowing God has come.” By this he meant that in this age we would begin to prefer direct perception and personal experience over dogma and beliefs. To this shift in consciousness would come from God the means to fulfill this desire through the art and science of meditation. He also put it this way: “Intuition is the soul’s power to know God.” Now, of course, with intuition we can know all sorts of things, far more mundane than knowing God. But it’s by the same power that we receive an idea that is important to our daily life that we experience the ineffable presence of Peace in our hearts.

Paramhansa Yogananda described his life’s work as a new dispensation. One important part of this was his bringing the technique of kriya yoga, an advanced meditation technique. Kriya shows us how to retrace our steps from identification with the body and matter to soul realization by directing the Life Force through specific subtle nerve channels  which are the paths through which we have descended from Spirit into matter. In reversing the “searchlights of the senses,” we discover the “great Light of God” as our own and the only Reality.

He also brought a new understanding that has the potential to sidestep centuries of debate on the subject of the existence of God. He brought forward into modern culture the ancient teaching of the Adi (first) Swami Shankycharya that the nature of God is bliss, or, more correctly, Satchidanandam. Yogananda translated this to say that God is, and our soul’s purpose in being created is, to achieve the state of immortality, omniscience, and ever-new Bliss.  It is by seeking and experiencing the ever-new joy of the soul through meditation that the proof of God’s existence is found. And, as his guru, Swami Sri Yukteswar added to this, “His adequate response to our every need!”

Thus one who seeks God as the joy (or peace) of meditation finds Him and finds Him ever increasingly the most relishable. From this contact we find, as Jesus promised, “Seek ye first the kingdom of God, and its righteousness (meaning in right attitude and action), and all these things shall be added unto you.” Let inner peace, even-mindedness under all circumstances and cheerfulness be your religion born of your direct perception in meditation of the truth that shall make you free from, as the Bhagavad Gita puts it, “dire fears and colossal sufferings.”

Blessings to you,

Nayaswami Hriman

Are You Breathing?

In the chapter on Kriya Yoga in the classic story, Autobiography of a Yogi, Paramhansa Yogananda declared “The ancient yogis discovered that the secret of cosmic consciousness is intimately linked with breath mastery. This is India’s unique and deathless contribution to the world’s treasury of knowledge.” http://www.ananda.org/autobiography/#chap26

The meditation technique of focusing upon the breath is found throughout the world. Concentration is the fundamental and universal constant of all meditation techniques. Meditation is a form of concentration upon any object:  outward, inward, gross or subtle. Paramhansa Yogananda defined meditation as “concentration upon God or one of His aspects.” But in this statement, he was holding up the goal of meditation (at least as meditation) whereas the techniques of meditation begin with concentration upon a single object. To experience a free 10 minute online guided meditation visit http://www.AnandaWashington.org 

Besides focusing on the breath, one can concentrate upon mental images such as a deity, one’s guru, a lotus (or any object of nature), a white (or blue) light, a mantra or word formula, sounds and on and on. Deeper in meditation, one may be counseled to focus on inner experiences such as the spontaneous appearance of subtle sounds, light, color or movements of energy or feeling  (“prana”) in the physical or astral body.

The appeal of focusing on the breath has several advantages. One, it’s obvious (everyone can feel his own breath), and two, it’s ubiquitous (everyone breathes). But there is a more important reason and it is much deeper than these two. (Compared to the most common alternative objects of meditative concentration, watching the breath is much easier. Few people can hold a mental image of any kind for very long and only more experienced meditators can hold steady to their inner sight the subtler aspects of the inner astral world.)

For us, living in a physical body, breath is life itself. We breathe, we live; if we don’t breathe, we die. The breath connects and holds our consciousness (self-awareness) to our physical body. The yogis demonstrated long ago that it is possible to suspend the breath cycle and live, indeed, perhaps forever (although in suspended animation). (Why live forever in such a state, however.) Such demonstrations have been repeated, even in modern times, to the observation of skeptics and scientists alike (oh, there’s no difference, you say?). Saints — even in the twentieth century — both east and west, have similarly proved that one can live without food or water. The point isn’t that anyone should live either in suspended animation (which is pointless) or without food and water, which would deprive much of humanity of the means of supporting themselves. The point is that the real Self is not limited by the body or by dependence upon material sustenance of any kind, including the breath.

You see, the breath is the link between the mind (consciousness; soul, spirit) and the body. The ebb and flow of breath sets up the out and in, push and pull, back and forth motion by which we are kept in constant flux and reaction to the input of the senses and to our mental reactions (emotional and cognitive). This in and out motion of the breath sets up and makes possible our interaction through the senses with the world of objects around us. This world of objects is also in constant flux: the sun, moon, stars, the wind, the tide, night and day all have their motions which never cease. The breath sends Life Force to and from the senses; it sends energy out into activity based on necessity or interest, and away from activity in search of rest or in rejection. As all atoms, molecules and light are in flux, it is only by becoming part of the flux can we experience this dream world as being apparently real. 

More important than this, however, are the oscillations of our reactions — like and dislike, fight or flight. It is our reactions that bind us and cause our identification with change to seem so real. We inhale as we embrace (mentally or otherwise) a positive response and we exhale as we reject or withdraw in reaction to outer stimuli (or thoughts and mental images). 

By going to the very foundation of this oscillation — the breath cycle itself — we nip the reactive process before it can even encounter an object (sensory or mental). Thus by meditation upon the breath we gain control over its fluctuations. By the act of concentration upon the breath, we slow the breath. Because the breath, as such, forms the basis for but does not contain within itself any character, color, or reactive quality in and of itself, our focus upon it is devoid of any further reactive tendencies (which are then calmed as a result). As the mind empties itself of reactive feelings and images and as the body is relaxed into stillness (shutting down or off the senses), the breath automatically slows and subsides towards perfect stillness. 

A steady focus upon any object will gradually cause that object to vanish from sight. Try concentrating upon a candle, or the smell of incense, or the touch of an object: in all cases motion is necessary to perpetuate the awareness of the sight, smell or touch as belonging to a distinct and separate object. Everyone has had some experience with staring off into the distance, or daydreaming to the point where objects of sight or hearing no longer intrude upon the mind.   Sleep itself is the most obvious daily experience whereby the sense “telephones” are turned off and we lose contact with the senses and their objects. We are yogis every night. Unfortunately, we are only dimly aware of our state of sleep, though we always know how well we slept and when we sleep well we know that we enjoyed it.
God, in the Bible, in the Old Testament, declares: “Be still, and know, that I AM GOD.”

While any act of deep concentration will slow down the breath and heart rate, the breath is, itself, the primordial cause or vehicle for our involvement with the senses and the world around us. It is fitting, therefore, that our concentration be upon the breath itself. To perceive the subtle substratum of energy (and then later, the even finer substratum of consciousness) which forms the building blocks for the seeming separateness of material objects, the motions of breath must cease. “When motion ceases, God begins” Paramhansa Yogananda taught. Fortunately for meditators, even slowing the breath brings intuition and re-vitalization of tissues, cleansing of negativity, and clarity of mind.

Focusing on the breath requires no complex belief system, which is another reason for its popularity and universality. It requires no religious affiliation as breathing is as universal as the human body!

That having been said, it is a mistake to think that ethical behavior, compassion, wisdom, or devotion are unnecessary. The simple fact is we need a reason, a motivation to engage in the practice of meditation. Except for peak moments (a crises, public speaking, extreme sports, artistic inspiration, or brain surgery), deep meditation requires more concentration and will power than anything else most people do during a typical day. Wisdom and devotion provide the rocket fuel needed to boost our energy to withdraw from outward and restless activities in order to go within and rise upward to the brain through the subtle spinal centers known as the chakras.

Both the relatively passive techniques of “watching” the breath and the more concentrated techniques of breath control (including advanced subtle techniques such as kriya yoga) are powerfully effective and well suited to the technology and results-driven values of this culture and this age.
Blessings to you,

Nayaswami Hriman

Swami Kriyananda Comes to Seattle. How shall we "receive" him?

Swami kriyananda comes to seattle – september 8, 2012         

He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. Matt. 10:39-42

It is a mark of maturity and spiritual refinement to acknowledge, respect, and honor the genuine and useful accomplishments and elevated consciousness of another person. To likewise respect all beings as one’s own and as manifestations of divinity is the characteristic feature of a truly spiritual person.

It is to this honor and acknowledgement that I would like to share some thoughts as we prepare for the coming of Swami Kriyananda to Seattle. He will speak at the Ananda Meditation Temple on September 8 and will attend an outdoor luncheon at the nearby Ananda Community the following day. (See AnandaWashington.org for tickets)

Most readers know that Swami Kriyananda is one of the few living direct disciples of Paramhansa Yogananda, author of the renowned classic, Autobiography of a Yogi. Most know, too, that “Swamiji” (as we call him, endearingly and respectfully) is the founder of the worldwide network of Ananda residential communities, temples, and retreat centers.

Around the person of a celebrity or spiritual teacher there always exists a certain level of “buzz,” fuss, and jockeying. People are people, and with a certain degree of fame comes an equally certain level of attention to the person. This can’t be helped.

In Swamiji’s case, it is not something he encourages and not something he welcomes. He  accepts these attentions as a regrettable, if necessary, fact of the spiritual work that is his to do. At age 86 and after decades of serving without thought of his own comfort or needs, and while in constant travel around the world under often difficult conditions, he does also need support, care and attention from his staff.

It is not our task, as truthseekers and devotees, to assess the spiritual realization of others, including spiritual teachers like Swamiji. Wiser is it for us to appreciate the opportunity to see and receive such a one mostly for what he symbolizes (dedication to spiritual principles) and for the example he offers to us, than for anything he has done, or is in himself, or has to “give” us in the sense of something we may lack.

A true spiritual teacher comes to reflect to us the light which is our own soul. To honor that intention and the heroic effort behind it, is to affirm that intention and goal in ourselves. Swamiji does not say he is a guru, nor does he claim any specific level of spiritual realization. He will tell us that what he has to offer is that which comes through him from his guru, Paramhansa Yogananda  — a true master and avatar.

Swamiji doesn’t claim that his divine attunement is flawless or perfect or that everyone who comes to him will receive some ineffable blessing or life changing transformation. He is not going to hug you, give you shaktipad, or give you anything that you don’t already have within you. He is content if, as a representative of Paramhansa Yogananda and the principles his guru lived by, we receive him in that spirit and find from our time with him, inspiration to carry on our own unique spiritual journey with renewed effort and courage.

It is true that Swamiji’s life has been an instrument of blessing in countless ways to many, many souls. It is true that he has written well over a hundred books, hundreds of pieces of music, founded nine residential communities, and the worldwide spiritual ministry of Ananda, but, for that, he feels little sense of “doer-ship” and feels that it is far more important that he be blessed to experience and share the bliss of our soul’s immortal promise and eternal state.

After all, he might have been born with no special creative or organizational talents. To be blessed with God-consciousness is be the greatest gift any soul can offer to another.

So, I urge you to come to see him; to honor him as you would honor your own, higher Self; to honor him as a living vehicle for conveying the presence and the blessings of Paramhansa Yogananda. It is an interesting fact that as we honor him (or any other such soul), we honor our Self. Thus it is in the words of Jesus that “He that receiveth a prophet in the name of a prophet shall receive a prophet's reward.” That reward is bliss for he who is in bliss is a prophet proclaiming the coming of the kingdom which, as Jesus also put it, “is within you.”

Blessings to you,

Nayaswami Hriman

Do I Need a Guru? Part 2

Swami Kriyananda (my teacher and founder of Ananda) was once asked by an interviewer, “Do I need a guru?” He smiled, paused, and replied: “No — — — unless you want to find God!”

You see that’s the problem with this question. Imagine someone asking himself, “Do I really want a life partner?” Most people don’t even question their desire for a life partner. In fact, they are eager (often, too eager) to find him or her.

There’s a story about Mozart. He was asked how it was he composed symphonies at a young age. His answer was, “I didn’t have to ask that question!”

Yes, we can speak philosophically about the need for a guru. I did that somewhat in the first article. And that is helpful for some people to understand more about what a true guru is and what a true disciple-guru relationship is really like. Such knowledge can plant a seed of receptivity. But so long as you are asking the question, you probably aren’t ready.

But when a person falls in love with someone, he doesn’t have to ask the question, “Do I want a partner.” (If he does, then, well, can he really say he has fallen in love?”)

But as to the question, “Do I need a guru?,” it can’t be answered on its own terms. The cliché “When the disciple is ready, the guru appears” is the only real “answer” to the question.

As a disciple of Paramhansa Yogananda I am bereft of the actual physical presence of my guru and his personal guidance in my life as another human being. When my teacher, Swami Kriyananda, speaks or writes of his experience of Yogananda (whom we refer to as “Master”) it is very inspiring and instructive. Yet, I cannot easily put into direct practice these lessons because Yogananda (“Master”) is not here in my life in the same way.

I have met disciples of other, living gurus, however. While many have had at least one physical contact (meeting) with their guru, few have had direct, daily or even at-a-distance personal access to their guru. Some have been given specific and important guidance but most have only received general guidance, or a mantra and others no direct guidance at all. In fact, this is not uncommon. Some gurus don’t even speak. The number of direct disciples of a true master (not just a popular spiritual teacher) are very, very, very few.

The number of great saints (indeed, avatars, or saviors) are fewer still. But among disciples, only some are receptive on a deep level (or, put another way, “advanced” disciples). Read books on the lives of great saints (East or West) written by disciples and you’ll see immediately the truth of what I speak. Read the gospels and see how clumsy, ignorant, dense or stubborn were Jesus’ own disciples. Judas betrayed him directly but Peter denied him three times. Thomas was the doubter. All of them failed at different points along the way.

For many years I have taught classes based on the teachings of Paramhansa Yogananda. I find that many students are wary or put off by the guru word. Many have ceased their studies at the crucial moment of being invited into discipleship. (Our meditation and raja yoga classes are not intended to “convert” students into disciples. The precepts of raja yoga are for everyone. But one of those precepts is that one needs a guru to achieve union with God. So as a matter of principle we teach the precepts of discipleship.)

Just so, many more are put off by the “God” word. But the reasons are as misplaced in the one case as in the other. Both are just words, but words that carry far more baggage than their three or four letters should be burdened with. (I won’t veer off the track and talk about the “God” word just now, however!)

It saddens me to see so many sincere souls turn away at the point where their desire to learn kriya yoga requires them to take discipleship to Yogananda and the line of Self-realization masters who sent him to America. For just as the “God” word can be understood from endless points of view — at least one of which would satisfy even the most hardened scoffer, so too discipleship is not at all the enclosure or imposition that so many students image it to be (usually without the slightest thought, but only reactively).

I don’t intend to dilute the guru principle or to suggest that students just wave their hand past the image saying “What ho!” as they take kriya initiation. Rather I am saying that most simply have no idea that what is being offered to them is the farthest thing from a threat to their freedom and character, for the guru holds the key to their own Self-discovery. But here, too, I don’t mean to so glamorize the idea that readers will immediately turn away from yet another pie-in-the-sky spiritual platitude. So if you’re interested, have a seat. Light up a peace pipe of curiosity and open-mindedness.

Let’s go to the beginning. You know, the Big Bang and all those cosmic gases. OK, then, let’s not. Let try another tact. When we look at this vast universe or the marvelous microcosm of the human body and mind, it is at least equally possible that the creation is a manifestation of a grand conscious intention as it likely that all this stuff came from nowhere and randomly evolved (driven in part by impulses of survival and procreation). The fact that we (indeed humanity since time immemorial) can sit here and can ponder the question as much as suggests that there is a tad bit greater likelihood of the former hypothesis than the latter.  

So, if for the sake of discussion and contemplation, we posit that the universe and we ourselves are manifestations of consciousness (some objects being more successfully self-aware than others, say people vs. rocks), than we can say that some species (and some among such species) are likely to be more aware, more intelligent, and more creative than others. We might step upon the high mountain of perspective and see that evolution seems to go in the general direction of greater and greater intelligence and self-awareness. The mental boundaries of a child would be suffocating to an educated, world-traveling, sophisticated and mature adult. Heroes of justice and compassion break the boundaries and self-enclosure of ego-affirmation and self-interest to include the well-being of others, yea, the whole world, with their own. Such heroes inspire others to break free from ego as well.

In every field of human striving, we see the greatest of these breaking self-enclosing boundaries of culture, tradition, or orthodoxy. If God is consciousness itself, and we find ourselves conscious and self-aware, and we can observe that there are some who transcend what is considered normal ego satisfactions for a much greater reward, it shouldn’t threaten us that there may be some souls who have “found God” (meaning an overarching field or state of consciousness). Why should this be a threat? Is it not, in fact, a promise? Is it not a promise that our own immortality lies beyond the confines of the ego and the physical body, just as the energy that animates our body is the same energy in all bodies and in all objects? That energy is neither created nor destroyed, but only changes form -- or so science tells us!

The question legitimately asked is whether such a state of being precludes, destroys, or eclipses that which we call “I?” Again, like the “God” word, maybe the question is misleading and unhelpful? If energy cannot be destroyed, certainly the consciousness out of which the energy arises cannot be destroyed either. It may change form; it may expand (like gas when heated), but it is still consciousness! In fact, it is just as likely that what we call “I” is simply that universal consciousness particularized (like water vapor cooled and made hard into ice) and identified with the limited life span and appearance of one physical form.

Still, the question haunts us: if I expand my consciousness into God consciousness am “I” not destroyed? Who could not but admit that the “ego” as we know it would evaporate? But instead of being destroyed, consider that it is being released from its frozen and locked state to expand towards infinite consciousness. If consciousness underlies all matter than ours is freed from its prison of ego identity! And, as all things come from, exist in, are sustained by, and are withdrawn back into pure consciousness, even the very memory of the limited “I” remains forever in the universal consciousness. What a liberating thought!

Put this another way: when I was a child, my world was a small world of playthings, my house, and my family. Now, as an adult, my world is much bigger. I am still the same person and my childhood memories and experiences are still part of me and are not lessened by the experiences which I have gained as an adult. I have expanded and I have not lost, but instead I have gained. For most of us who are far from perfected beings we seem to have lost the specific memories of childhood but experiments have shown that under hypnosis memory of many things is rediscovered and was always there.

This is why, in part, one can have a guru who is in a human body or not in human body. What the guru has to offer is not limited by a human body because consciousness is infinite and a true guru has achieved Oneness with the Infinite Consciousness. “I killed Yogananda long ago,” he said. “No one dwells in this form now but Spirit.” But, at the same time, for those of us still trapped in human form, it is far easier and effective to invoke God-consciousness in a form that we can either see with our eyes or visualize with our inner eye or invoke through devotion (the latter two powers being more subtle, more of consciousness itself, are actually more effective than merely “laying eyes upon” another human being). Many people meet a true guru while he or she lives but are not changed. It’s an “inside” job, so to speak.

You see it is ALL CONSCIOUSNESS. The guru is like a swimmer with a mask on who can swim and see the fish under the surface while we, without our diving masks on, cannot see the fish below. To us the depths are opaque, mysterious, even threatening. To see, to become a seer, is what we were born to achieve and this is one reason why it is taught that we must have true guru — because “tat twam asi,” Thou art THAT. The purpose of God’s creation is for souls to become Self-realized. It is not, as is commonly thought and taught, to escape the creation in rejection. It is to realize that the creation is but a dream of the Creator. Therefore there must be some who have achieved this goal and it is such souls who can teach others how to do the same. That's not a threat. It's a promise, though, to the ego, it is a threat, for sure!

And, it is they who come to awaken our lost memory of our true Self. God comes to us in human form because this creation IS God made flesh and dwelling among us and within us. But He is hidden in most things and people, but becomes Self-aware in those who have become Self-realized. Thus from soul-to-soul, one-by-one, we awaken like dreamers back to life from our dreams. The idea, so common to many, that “Why can’t I go to God directly? Why do I need a guru?” is again a case of asking the wrong question. Like Dorothy and Toto in the Wizard of Oz, what we are seeking is right here.

And if you are thinking (as I know you are), “Well if God is within me, I ask again, why do I need a guru?” Ok, fair enough, but have you found God? How do you know that by self-effort alone you will achieve success? Upon whose testimony in this effort are you relying? The testimony of the ages is that God sends his prophets, his messengers, his saviors to bring us "salvation!" Why is that so difficult to accept? We see its equivalent in every field of human activity that is worth pursuing. Every field has its masters, its geniuses, its wayshowers. You see this is where the rubber of self-effort meets the road of God’s grace in the form of the guru. 

Only those who have tried with great effort, common sense, and intelligence come to the realization that they need help! Such ones are “ready” and, sure enough, the guru appears! Do you see now?

If you find yourself drawn to a great guru, like Paramhansa Yogananda and the path of Kriya Yoga, what is stopping you? Toss aside false notions of being imposed upon or limiting your choices. When you commit to someone in marriage do you bargain for the right to keep shopping? If you seek the help of a world famous doctor to help cure you of a potentially fatal disease, do you pick and choose among his treatments, going, at the same time to others?

Blessings to you,

Nayaswami Hriman

Pitfalls of Meditation Revealed!

As one who has meditated for most of my adult life and who has taught meditation for some twenty-five years, you might not expect me to bring up the subject of meditation’s pitfalls or shortcomings. Perhaps it’s a truth in advertising campaign.

A very good friend of mine and I were discussing the spiritual path and brought up a common issue for those on the meditation path: the dark side. But let me digress and build a foundation, because there are many forms and approaches to meditation.

I practice and represent the kriya yoga meditation taught by Paramhansa Yogananda. I was ordained to teach and initiate others into the kriya yoga technique and path by Ananda’s founder, Swami Kriyananda, who was ordained personally by Paramhansa Yogananda.

Millions have read and have found inspiration from Yogananda’s now famous life story, Autobiography of a Yogi, and from his teachings which are very positive and emphasize “ananda,” the joy of the soul which is discoverable with special efficacy through the art and science of meditation and the advanced technique of kriya yoga. (Worry not, however, there is no claim to exclusivity here.)

Yogananda taught that in this new age (which in India is termed “Dwapara Yuga” – the second age), the impulse of spiritually minded souls would be to bring “Spirit to work” rather than to withdraw from the material world in search of God. Few people today are spiritually inspired by extreme forms of penance, austerity, or suffering. Rather, we find that love for God and love for all beings and all creation is what inspires and motivates us to embrace high ideals.

In the Ananda Sunday Service, the Festival of Light, we read aloud that “whereas suffering and sorrow, in the past, were the coin of man’s redemption, for us now the payment has been exchanged for calm acceptance and joy.” It goes on to say that “pain is the fruit of self-love, whereas joy is the fruit of love for God.” Yogananda emphasized therefore the positive aspects of the spiritual life.

Kriya yoga is a part of raja yoga which is, in turn, an outgrowth of the Patanjali’s Yoga Sutras from which comes the 8-Fold Path of spiritual awakening. In the raja yoga techniques of meditation, concentration is emphasized together with devotion. Both are practiced in the context of raising our energy and consciousness from the lower centers in the body to the brain wherein resides the seat of enlightenment. What this implies is a strong and positive focal point and direction for one’s meditation.

Raja yoga meditation (which by definition includes kriya yoga) is directional. While all meditation must be mindful, for what else is meditation if not an expansion of self-awareness, it is not passive or contemplative. This may seem contradictory or paradoxical but it is a both-and experience. The more important point, however, is that it is not primarily focused on the dark side, so to speak. It is not an effort to plumb the depths of our delusions and blindnesses in an effort to root them out like weeds. By holding our consciousness and energy up to the light of the superconscious level of our soul we banish blindness and darkness, in effect, we turn on the “light” and the “darkness” vanishes.

Or, does it?

Patanjali’s Yoga Sutras have much to say about the obstacles and delusions of the mind, the subconscious, of delusion, and of past life karma. He has much to say about the need to be truthful, non-attached, kind etc. etc. There is nothing in the 8-Fold Path that suggests suppression or denial of negativity or darkness.

So while the emphasis in raja yoga may indeed be a positive one and once that works with moving “energy” upward, there is no lack of tools or awareness of that which holds us down.

My teacher, Swami Kriyananda, has pointed out that in raising energy to the brain (to the higher wisdom centers), we risk inflating the ego’s self-involvement. Indeed, meditation can even enhance enjoyment of sense pleasures. The ego (sense of separateness) is the first aspect of our soul’s fall from grace (from the beginning of time) and its last great struggle.

This is just one of many reasons why humility and devotion to God and guru is so essential and part and parcel of the path of meditation and the spiritual path in general. Patanjali enumerates at great length the powers that come to one who rises in wisdom towards enlightenment. Many, perhaps all, who seek God with increasing success must encounter the temptations that come with spiritual power. Jesus was tempted that he might have dominion over all creation if he would but worship Satan (creation itself) for its own sake, separate from God.

It is no coincidence that Yogananda linked meditation with fellowship. (So, of course, did Jesus Christ in quoting the Old Testament he summarized his teachings in two parts: love God and love others as oneself.) At Ananda this includes one of our central aspects: intentional community. But not everyone is going to live in an intentional community. But for all of us, association with others like-mind (which includes the company of those of greater wisdom) is necessary and essential. Only a highly advanced soul can spiritually afford to go on alone.

I have made it a campaign from time to time over the years to help remind meditators not to mistake meditation for the goal of meditation: union with God. It is so very easy to enjoy meditation for its own sake. It is so very easy to reap the benefits and rewards of meditation for that good alone: health, creativity, energy, vitality, intuition, peace, and joy (to name but a few). We might indeed gain dominion over all matter but lose our soul to the “devil” of material delusion or to the affirmation of ego separateness.

The final frontier is to offer ourselves completely to God, risking what, to the ego, seems to be annihilation but to the soul is completion, oneness, and fulfillment, indeed, the gaining of Infinity and the loss of absolutely nothing! It takes great courage, however, and the grace of God and guru to step out of the cage and fly towards the Light.

In the positive upward thrust of meditation practice it is sometimes a fact that the meditator loses touch with self-awareness, rather than gaining self-awareness. For most meditators this is because they fall into the habit of becoming semi-subconscious. This is when thoughts take over or one enters a stream of consciousness state. Real meditation begins when our thoughts are still. Patanjali’s most famous sutra, Yogas chitta vrittis nirodha, could be interpreted as “One enters the state of superconsciousness only when thoughts, mental-images, and feelings related thereto cease.” There are also states of blankness, including at least one termed jada samadhi, that do nothing spiritually but which demonstrate the power to enter a suspended state of consciousness where time, motion, and decay stand still. 

Long-term meditators who fall prey to subconscious states are sometimes seen meditating with a a slumped posture, a head that droops down or sometimes to the side, by bobbing downward or to the side, rocking back and forth (a pseudo-kundalini movement), or a sudden shift (marked by a brief, sharp breath) in breath pattern to a long slow exhalation indicating entry into semi-subconsciousness. They might experience burning eyes, and their upward gaze begins to lower from their superconscious position (which consists of gazing intently but serenely into the point-between-the-eyebrows). As thoughts subside in true meditation, the breath becomes almost invisible, even ceasing for periods of time. In meditation one feels more dynamically conscious even if time, surroundings, or body-consciousness slips away. One never comes out of true meditation wondering, “Where was I?” In meditation the “I” is always present: at first, separate and self-aware of the process of meditation; later, expanded into higher states without sense of separation but with complete and total consciousness.

Swami Kriyananda tells the story of a businessman in Vancouver, Canada who decried his day job of making money while yearning for his meditation time at home. “What a waste,” Kriyananda thought. Outward activity should help our meditation and meditation should help our daily life. Meditation should be an attitude, a complete way of life. What we do during the day should feed, inspire, and inform our inner peace and meditation practice, just as meditation should enliven with even-mindedness, creativity, and calmness, our activities.

When there exists a firewall between what we experience in meditation and what we experience during activity, we find that we go “nowhere fast” (spiritually speaking). Sadly, I suspect this is the reality for most meditators who are not yet integrated.

Ananda Community residents are blessed with unceasing opportunities to do spiritual work together, to live and meditate together, to worship together, and to study together. This is an integrated way of life that will be the pattern of dedicated spiritual living in this age. Not necessarily by monks and nuns, but including couples and couples with children, this complete way of life offers great promise to millions in the hundreds of years to come.

When I first came to Ananda Village in 1977, I did not understand this. Raised as a Catholic, I understood monasticism but didn’t yet appreciate this new form of ashram, this new form of religious dedication, and indeed a new way of life and religious “order.” Yogananda put it this way: “Church, work, and family” all in one!

Getting back to our subject, then, meditators (whether Ananda Community residents or everyone else) are challenged by the need to include contemplation, introspection, mindfulness, and spiritual counseling in their toolbox for the path of meditation. In addition, regular selfless spiritual service and association with others is needful wherever you are.

A book (indeed books have been) could be written, on making the day more meditatively mindful. I dare not launch in this direction for there are so many tips and techniques. But my real point is that there may well be some psychological obstacles, pitfalls, delusions, or addictions so strong that one should seek counsel and contemplation, as well, as activating will power to deal creatively and energetically with them.

If you have an anger problem and are a meditator, you need to find creative ways to connect the dots between them. Hold your anger as calmly as possible in your meditation and offer it to God and guru. Work actively when it flashes to bring it under your control. It astonishes me how many long-term meditators are as yet unaware of their attitudes and behavior. Swami Sri Yukteswar (Yogananda’s guru) was famous for saying, “Learn to behave.” We must walk our talk but we can’t do this unless we are aware that there’s a yawning gap. “Mind the gap,” I like to say: we all have a gap between our self-image and our actions. That can be good if it is an incentive to close the gap but once the gap widens too much, we disconnect.

It’s ok and indeed helpful to hold up to the superconscious mind and to your guru’s grace, your problems, your delusions, your shortcoming for healing and light. Don’t make a big focus of it but don’t suppress, deny or ignore them either. Do this, typically, at the end of your meditation when you are hopefully the calmest and most uplifted.

“Connect the dots” between all the chakras; raise the “kundalini” of separateness into the Light of God. Be at peace not just in meditation but in speech, emotions, thoughts, and action.

Blessings to you,

Nayaswami Hriman