Human Love: Delusion or Stairway to Heaven?

Tomorrow is the 36th wedding anniversary for Padma and I - August, 6, 1978. We were married by Swami Kriyananda at the Ananda Meditation Retreat. So this topic is appropriate. It is also popular, surprisingly (to me, at least). As one small example on this blog, one of the most popular articles I have written, even though two and a half years ago, is on the subject of "How to Love Another without Attachment." On a grander scale, the whole of human history reveals that vast amounts of literature, art, music and movies are devoted to this subject, from the most degraded to the most elevated. The only serious competitor to the subject of human love is, fittingly, war. But today, to celebrate the occasion, let us "make love, not war." (Perhaps I'll be inspired some day on the latter subject, though don't hold your breath.)

No subject is more fraught with complexity and variables than that of human love. Human love ranges from its misuse to describe lust all the way to the most sublime of human feelings culminating even in the willingness to give one's life for another: and, a lot in between. It knows no end of unique expression and defies any and all definition.

Lest I be forced to write a book (and, I promise you, I will never wrote a book on this subject), I am going to honor my anniversary and focus on human love in its traditional form between a man and woman in marriage. It's my right to do so and it's just easier than to make constant alternative and inclusive pronoun and noun references. So my readers who are touchy on this subject of gender and preference, well, give me some scope. All you have to do is substitute your own gender preferences and I don't think you will see any difference.

What characterizes human love above all else is that of a compelling and a specific kind of attraction between two people. This attraction is not that of creative collaborators such as at a workplace but is personal and contains a spark of polarization that might as well be simply described as sexual. I use this term, sexual, both in its obvious and traditional sense but also with the understanding that its presence does not require that its physical form of expression is uppermost or has a special emphasis between two such people. It's the "spark" that we see between two people that flames into a long-term and committed relationship and includes some element of sexuality, even if just in the beginning. Call it "chemistry." I say this so that we know we are not talking about a platonic relationship or that better described as friendship.

The question for the moment is whether this spark of attraction is, from the spiritual point of view of the soul, merely delusional or whether it can be a steppingstone to divine love. Not surprisingly the answer to this is, "It depends."

It truly surprises me how difficult it is for human beings to love each other beyond the narrow confines of their selfish needs and attachments. Ok, so you say "Why does THAT surprise you?" Well, perhaps I am, underneath my logical exterior, so to speak, a sentimentalist at heart. Or, not. It's just that I encounter so many otherwise lovable people who seem incapable of loving in return and far from happy in that fact. I may lack many needful virtues but the inability to love another person (appropriately or otherwise) is not one of them.

There are two kinds of people: those who seek love and those who don't! Ha, ha, I fooled you. You thought I was about to say something profound, huh?

I will wax personal and impersonal as the keystrokes here demand of me. Personally, my life's outer activities have been merely a canvas on which to paint the hidden themes of my life. And, human love is certainly one of those themes. In high school, I fell love with my "high school sweetheart" (how out-of-date a phrase, eh?) but it didn't last. The more intensely I felt attracted to her, the more she withdrew emotionally. She was, in my view (no longer culturally correct, I suppose) at least at the time, the quintessentially irrational female who while maddeningly attractive remains uncommunicative, moody, and beyond all understanding and reason. As my own spiritual yearnings grew, she withdrew even more. It was time to leave and so I simply left. To this day, I do not know what she wanted or why she seemed unhappy. But I vowed from that day never to be fooled by a pretty face or figure but to seek a friend and a partner with whom I could speak with reason and intellect and with whom I could share my own (gradually emerging) higher ideals. In that resolve, I am content to say Divine Mother answered my prayer "an hundredfold."

My point in disclosing the above is to illustrate, even if you don't resonate with my stereotyping description, the conundrum between the outer attraction and the inner resonance between two people. It goes without saying that superficial attraction is dangerously misleading to one's higher Self. Yet, how many marriages begin with but a merely outward basis and yet can evolve and turn into something deeply harmonious and respectful? That's the rub isn't it? You can never really be sure until, well, it becomes obvious.

For example, in old-fashioned views on marriage, a young woman might yield to the forbidden fruit of pre-marital temptations in the hope that by so yielding she would catch "her man." And, sometimes at least, I am sure she did. But how many such liaisons produced the fruit of marital harmony? Few, I would guess.

How many men, in the former times, wanted to seduce a woman only to find, having done so, having fallen in love. (Though more likely not and being, instead, left empty, angry and troubled.)

The merry-go-round goes 'round endlessly, doesn't it? Even today's modern hook-up without hang-up culture is mostly a pretense and a gateway to risk, hurt and harm. Sex never satisfies, as an end in itself. Eventually, it shows its inadequacies and falsehood in a million different ways. How many divorced couples once boasted of having great sex! Ditto for romance as romance for its own sake.

Sex and romance are simply variations on a theme: the theme being the fleeting satisfaction of intense emotions, the pleasure of indulging in mere fantasy, and sensory stimulation, none of which can last very long and both of which produce the fruit of their opposites: boredom, disgust, moodiness, lethargy, and the longer-term effects of dissipation (mental, emotional and/or physical).

(Lest you feel in these words a bludgeon of condemnation, let us admit that sex and romance have their place in the grand scheme of things and, whether they do or not, they unmistakably "make the world go 'round." It is better to deal plainly and clearly with forces that are far greater than the mental virtue of the merely conscious mind. When either sex or romance are divorced from a deeper, soul resonance between people and become ends in themselves, this is when we eventually suffer.)

Paramhansa Yogananda, author of the now famous classic, "Autobiography of a Yogi," describes in a book of stories (collected and edited by my teacher, and founder of Ananda, Swami Kriyananda) called "Conversations with Yogananda," how American culture differs from Indian culture (at least during his lifetime). He said that in India where the parents choose a marriage partner for their child divorce is uncommon and marriages tend to be stable and generally more harmonious. In America he experienced the turmoil and tumult of rising divorce rates and marriages based on nothing more, as he wryly put it, than "a pretty shade of lipstick and a bowtie."

Yet, he concluded that in this culture we could find out more quickly the innate shortcomings of human love as a solution to our search for happiness. He didn't, in other words, slam the door in our face, decrying our western superficiality and fickleness (both of which he also acknowledged). Yet, he taught that "loyalty is the first law of God." That's a bit heavy sounding for my likes, but by this he refers to the need to stick to what one commits as the necessary prerequisite to success in all human endeavors.

In the arena of human love, we find that it is natural to "date" and "shop around" when one is young (or available) but if this phase goes on for a decade or two, one's friends will begin to wonder whether that friend is capable of "settling down." So, we intuitively know that life invites, indeed, demands, a commitment of creative energies. "Be fruitful and multiply" as the Old Testament commands. (I am not limiting to this to having children, but to getting "engaged" with life.)

So, now, which is it: delusion or doorway? I already told you: "It depends."

My marriage to Padma was born in the clear light of spiritual idealism in the shared commitment to the practice of meditation, to discipleship to Paramhansa Yogananda, to the guidance of Swami Kriyananda, and to a lifetime of community living at Ananda. That doesn't and didn't substitute for the attraction we felt to one another. It was a both-and. The one, immediate and compelling, found its directional expression in the form of the other. In this, I have to say we embodied a perfect balance and it has borne much fruit, in all and in many ways: from our wonderful children to our friendship and service to and with Swami Kriyananda, the countless friendships with fellow devotees around the world, and a gradually expansion of consciousness in wisdom, clarity, and true, impersonal love.

But a marriage with such high ideals holds aloft a bar that is ever out-of-reach and which, therefore, too often eludes one's reaching grasp. The result is too easily and too often a stumbling from that height where a fall can hurt. There's no easy path to enlightenment and we've been greatly blessed in having every spiritual advantage in this regard (with the possible exception of not having present and in the body our guru, Paramhansa Yogananda).

As I look around and view fellow devotees who are unmarried and ask myself: which is the easier path, I see that the unmarried devotee has the freedom to focus one-pointedly on meditation and service while we marrieds are constantly having to also please and relate, compromisingly, to our partner's needs and demands. But I perceive that the unmarrieds indulge readily in their likes and dislikes of others, shutting their door naturally and easily upon the world when others and life itself displeases them. Behind our doors, we must continue to live our path: there is no relaxation of intensity unless a couple agrees to do so. In the latter case, the fall can be quick and deep if one is not careful.

Swami Kriyananda was definitely not starry eyed on the subject of marital bliss. Yogananda taught that those who are compelled by desire to marry must find, over time and repeated forays and incarnations, the inadequacy of human love to satisfy the soul's memory of perfect, infinite love. Nonetheless, the great guru Lahiri Mahasaya, disciple of the peerless Babaji, was married and had at least four children. Yogananda's most advanced disciples all had been, at one time or another, married. So also, the gyanavatar, Swami Sri Yukteswar, the proxy guru of Yogananda.

In this new age of expanding awareness, Yogananda and Kriyananda have taught us that marriage is not forbidden to or necessarily a bar to those seeking enlightenment. The Divine Will and guiding hand of Spirit invites us to bring "Spirit to work and home." It is time to infuse human life with grace, harmony and wisdom. The rise of women in society is, no less, an indication of the need to achieve balance in society and in marriage.

Couples dedicated to high ideals both in their service outwardly in the world but also to the high ideals of respect for one another are needed to serve as wayshowers for a new society. Instead of men and women at war with each other, using and abusing each other in co-dependent relationships, what is needed for both individual spiritual growth and the harmony of society at large are couples who are strong in themselves, centered in themselves (not self-centered!), and respectful of each other.

The sexual attraction between two people is here to stay. It's a question, rather, of how strongly such attraction rules relationships, for how long it governs the relationship, and how far down the scale of priority and attachment it goes. The more conscious elements of society are raising children to be self-aware and self-respecting: of themselves and their bodies, and of others. This is a good though tiny trend. The Ananda Living Wisdom Schools are a part of this important trend.

To know that the compelling force of attraction can be either a gateway to hell (harmful emotions, destructive habits, disease, suffering, etc.) or a doorway to greater happiness is a function of intuition (and karma). Children raised in calm, nurturing and wholesome environments will stand a better chance of "knowing" and distinguishing truth from glamor.

Before marrying, I asked Swami Kriyananda's blessing and permission. No one wants to return to arranged marriages, but blessed marriages are those that seek and obtain the support of friends, family, and, most of all, the wise. This is the happy blend between the risk and compelling power of love-marriages and the wisdom but potential for lifelessness in arranged marriages. In the Ananda Communities (nine throughout the world), we encourage prospective couples to seek counsel, blessing, and support from like-minded and wisdom-guided gurubhais.

Life is what we make of it, no doubt. Marriage is here to stay, despite society's permission for ignoring its outer forms. No longer is one compelled to marry by sexual desire . Loyalty, too, means commitment and while one can never know where the path of life will lead, the sincere effort to walk it with harmony and with wisdom is all that one can aspire to do. Marriage embodies this principle of loyalty. A ceremony is but an affirmation seeking divine and human blessings. It is not a guarantee.

Swami Kriyananda was married for a few years. His marriage ennobled the fledgling householder community of Ananda Village in the '80's. But as he later admitted, he was not cut out for marriage and a time came when it ended. Ananda couples, as others throughout the world, sincerely strive to have a spiritual marriage without suppressing its complete, human nature. Led by conscious intention and prayerful aspiration, marriage, for all of its shortcomings and challenges, can help us grow spiritually. That a conscious marriage will tend to cure us of false notions of marital bliss should be expected but not decried. We must learn that true happiness and perfect love cannot be limited by human, or any, outer form.

Happy Anniversary with many more to come!

Swami Hrimananda! :-)

P.S. Having taken our vows in the Nayaswami Order, ours is now a celibate marriage. As the fact of our children can attest, it wasn't always so!

Do I Need a Guru?

Do I Need a Guru?

(Note: I write this inspired as I am this day, July 25, which commemorates the meeting of Mahavatar Babaji with Paramhansa Yogananda for the purpose of endorsing Yogananda's inspiration to go to America. Yogananda prayed all night for a sign that his going was the Divine will. The next morning the peerless Babaji came to him at 4 Garpar Road, Calcutta, to give his blessing to one who was destined to bring the work of kriya yoga to the West and to the world.)

Well, if that’s the question, I say, “Is the pope Catholic?” Mozart was once asked how it was he composed music at age 4 or 5? Mozart’s reply was simple: “I didn’t have to ask that question.”

If a person is seeking a partner in life and is attracted to someone, if he has to ask, “Am I in love?” I’d say, “Wait.” If you have to ask a question like that, it means the answer is no. Important things in life aren’t answered by listing out the “pros” and “cons” on a sheet of paper.

One who asks, “Do I need a guru,” doesn’t. And, not because he doesn’t, but because he isn’t ready. When he is ready, he won’t ask the question.

Now, many a person approaches the marriage altar unsure of herself. Self-doubt is certainly an obstacle. Things might work out just fine. Or, not! Yet, despite the doubt, the very fact of approaching altar speaks for itself. Others approach with great certitude only to later encounter stormy waters and crushing disappointment. Whether falsely confident or unnecessarily doubting, the mental static of each thwarts the power of intuition to know what is true.

When I read Autobiography of a Yogi the first time, I simply knew. It wasn’t that I said, “I have found my guru.” Rather, it was that “I knew.” I knew that I had to take the next step even though I didn’t know where it would lead. I had enough intuition and faith to take those steps. And, they weren’t timid steps, for these steps included leaving my birth family and moving to Ananda Village with little to no idea what I was getting into. I wasn’t thinking in terms such as “discipleship” to a person, but I was inspired by Yogananda’s teachings and by the opportunity to live those teachings with others in community. I was fired with calm enthusiasm and confidence. 

Besides, Yogananda, as a person, died in 1952 when I was less than two years old. I had not yet met Swami Kriyananda but that didn’t seem to matter much either. I was blessed with a knowing. I never gave one thought to the details. In fact, it was 1977, one year after the fire at Ananda Village: there were no homes and fewer jobs in a remote corner of Nevada County in the Sierra foothills where Ananda Village was located. There wasn’t much there to see: besides a few tepees and huts, there was the Publications building, a very old farmhouse that was the tiny grocery store, a two-room Village office, an old barn and a schoolhouse on a hill.

My attraction may have included inspirational ideas but my response was, and had to be, very personal. One’s response to grace is always personal. For starters, it was personal because a person, Padma, was the one who introduced me to the "Autobiography;" for another, she introduced me to Swami Kriyananda and Ananda! For another, she was interested in me! It doesn’t get more personal than that. My life was about to change drastically and it was very personal!

Nonetheless, though I wasn’t averse or reactive to the word “discipleship,” discipleship wasn’t, for me, the operative word. It would have been too formal for my vocabulary at that time. But that is certainly what it was. And so, bit by bit, step by step, Paramhansa Yogananda came into my life and consciousness.

No response to grace by one person can define the spiritual path. But human life, in its conscious and intentional and intuitive forms, is a constant cycle back and forth between the impersonal and the personal. 

For those who, like myself, begin at the point of ideas, the path becomes increasingly personal. For those who begin at the point of an inspired personal relationship, the path, in order to become whole and complete, becomes increasingly idealistic. But this cycle has to balance and is never static.

I have come full circle in my life on this issue, for, year after year I practiced kriya yoga; year after year I served at the first Ananda Community near Nevada City, CA; year after year I served with, listened to, was taught by and learned from Ananda’s founder, Swami Kriyananda. You could say it kept getting more and more personal! It HAS to because WE ARE personally involved. Our very soul is struggling to emerge from the cocoon of ego. All the abstractions and metaphysical precepts in the universe can’t change the personal nature of spiritual growth.

I have come full circle on this in my life. Many students question why it is that to learn kriya yoga one must accept the disciple-guru relationship with Paramhansa Yogananda and the line of preceptors who sent him. With personal experience, I have come to know why.

I have said to others who question this need, “Go ahead: try to advance spiritually on your own.” Anyone who makes an ardent, sincere and intelligent effort will discover the truth (“that will make you free”): we are not alone and we cannot transcend the ego with the ego’s best efforts alone. Something else — a greater power — is needed. It’s like the website “Kickstarter.” To get a successful venture off the ground, you need spiritual “financing.”

All the kriyas, all the donations, all the creative, tireless, self-less service one performs for spiritual growth are necessary but they constitute only 1/4^th of what it takes. For one thing, the doing of such activities are sticky: they stick to the sense of personal, egoic doership.

On the 8-Fold Path of Patanjali, among the five items he lists as the “Do’s” is devotion. Devotion is what propels self-effort towards the soul by way of ego transcendence. Recognition of the “otherness” of the soul, of superconsciousness, of God, and heartfelt self-offering into the guidance and power of the “Other” is the necessary “spice” that makes the soup of spiritual growth nutritious and soul-satisfying.

As I have stated earlier, the spiritual path is personal. Devotion becomes personal when, in response to our heartfelt efforts and devotion, God’s grace and presence flows to us and comes to us through the guru. Timing is everything. Timing includes the question of when we meet the guru face-to-face in the body. It’s not that the true guru is limited by time or space but one’s readiness to encounter the guru in human form varies from person to person. 

We, at Ananda, are disciples of Paramhansa Yogananda but he left his body in 1952. Through the touch of his direct disciple, Swami Kriyananda, we have been inspired and instructed. A time will no doubt come in a future life or on a higher plane when our meeting will be complete in every way. So while the guru is already transcendent and doesn’t need a physical body, we need the guru to appear in human form for our own instruction and inspiration. Otherwise, without incarnation, how would I know anything about the guru: the teachings, the techniques, the life example and stories?

The fact of avatara (divine incarnation) is also the promise of our soul’s immortality. It also hints at how God created and sustains all creation: by an act of becoming. It is logically and philosophically necessary that a soul in human form has achieved Self-realization. This demonstrates the eternal promise, the covenant between God and man that we are His children, made in His image.

The guru is an incarnation of divinity. No single guru can circumscribe or otherwise limit the Infinite Power of God. Nonetheless, one who has “become one with the Father” (in a previous life), returns to human incarnation with the full power of divinity. As God has become the entire universe but the forms and beings of creation have not yet realized this truth, so God incarnates on earth in human form through the vehicle of a soul who has reunited with “the Father” and become Self-realized as a son of God.

Each true (or “sat”) guru remains unique, as each snowflake is unique. This is the law of creation and duality. Thus each guru in any given life will uniquely express God’s will and vibration appropriate both to the unique nature of that Self-realized soul and to the needs of those to whom that guru is sent. No one guru has the final “say.”

It has been well said that “idolatry is the bane of religion.” But so is dogmatism, sectarianism and just about every other vice that infests human consciousness. In the case of idolatry, it is the all too common error of mistaking the form (the human persona of the guru) for the divine spirit which animates the guru’s consciousness. Thus, some object to what they view as the “worship” of the guru for the fact that such devotion belongs solely to God and for the fact that human beings are imperfect.

No point “arguing” with that objection. A good disciple should try always see God as acting through the guru. Yogananda repeatedly reminded disciples that “God is the guru. I killed Yogananda long ago. No one dwells in this form but He.” Still, if a sincere but somewhat less than clear-minded disciple lavishes his devotion somewhat too personally upon the guru, forgetting the correct philosophical attitude, it seems hair-splitting so long as the disciple harms no one in his devotions. The problem for such a disciple is that too personal an attitude will, in time, affirm the very ego that the disciple seeks to transcend by virtue of his devotion!

I have come, as I have said, full circle. I will do my kriyas; I will serve; I will do my best to attune my will to the divine will, but it is the mindful, affirmative, and real-time sense of the guru’s presence that is more important than anything that this “I” can do.

In meditation, I try to feel his presence; I try to visualize his eyes, his face, or feel that special state that, for me, says “He is here.” I go from my inner self-talk, monologue, to a dialog with him. I tell him my secrets; I ask his advice; I laugh and cry with him. The world around me may go up or down and all around, but so long as I have my guru at my side, I am whole. I am safe in the arms of his grace.

No, you don’t need a guru……..unless you want to know God; unless you want to be free from the limitations of duality, of the ego, and of your karma. But you may have to wait. You won’t find your guru by chasing and seeking but by becoming a better seeker, a living disciple of truth, of life, of God’s will. “When the disciple is ready, the guru appears.”

Jai Guru!.....blessings,

Nayaswami Hriman

Can God be Known?

“If there was a sound continuous since birth, what would you call it? Silence!” These words from a talk given by my spiritual teacher, Swami Kriyananda (1926-2013) were the opening line to his teaching a meditation technique designed to enable one to hear the cosmic sound of AUM.

One of the earliest learning lessons of an infant-toddler is that its mother is separate from itself. For, having been conceived in her womb and attached to her from the moment of its first breath, and only separated from her when asleep (and therefore subconscious), the child has to learn by experience that mother is not merely an extension of himself.

It can be said, therefore, that the only way to distinguish another person or object is if that person is observably separate from oneself.

Perhaps one reason we cannot prove the existence of God is that God is not separate from us! God, it is said, IS us. It is said, further that all that exists is the result of God becoming the creation. In so doing, God masks His own nature (which has no discernable form) or, put another way, “clothes” Himself in the forms of creation like so many masks. The first and original “invisible man” puts on creation that He can be seen. But what we see isn’t HIM for He has no form.

God's nature is consciousness itself, for consciousness has no form. Nor is it limited by time and space. That consciousness is not limited by time or space has been proven in a human way by experiments in telepathy wherein distance was no barrier to instant communication. Future predictions can show the potential for prescience over the barrier of time. Fighting crime by way of the help of psychics can reveal that consciousness has access to the past as well. Such established facts might hint at the omniscience of God, the overarching Intelligence.

Consciousness can only be examined by consciousness. While the effects of thinking or states of emotion can be detected and even measured by instruments or seen by consequent actions or words, only consciousness can experience thought or emotions. Consciousness per se cannot be separated from self-awareness. In turn, self-awareness cannot be separated from the awareness of feeling. It may be very calm feeling and it may be very subtle at first.

Imagine being in a deprivation tank and having no thoughts but being vibrantly self-aware. Or, imagine staring at something until all thoughts cease and you are left only gazing ahead of you. At first, you might describe your awareness as being without feeling or emotion. Meditators can experience this and may call it "emptiness" or the void. Prolonged resting in such a state will either cause one to lapse into a trance-like state which is blankness (not advised!), or, there enters into the mind, whether imperceptibly like a rising tide or crashing upon you in a giant wave, an ocean of joy. Whether having entered no-thing-ness (short of a trance) or into bliss, either way, the meditator returns from the experience refreshed, relaxed and vibrantly energized.

We have a more limited experience of this each night in sleep. Sleep is closer to the trance state, however, and thus has no ability to change our consciousness or our life for the better. Nonetheless, without the rest of nightly sleep states we could not function in this world. 

Life is a process of growing in awareness: of the world without, and, the world within. An adult cannot mature unless his awareness of the the realities of others around him expands and allows him thereby to relate responsibly and harmoniously with the world around. Whether cause or effect, the same goes for the inner awareness of oneself. Maturity and, indeed, happiness, derives from the degree of self-acceptance and self-knowledge within and success and harmony without.

Ultimately, a saint or sage is one who increasingly unites the inner and the outer until “what you see is what you get,” meaning a person who is clear, pure, without self-interest, self-giving, wise, and gentle yet strong. At the same time, what you see is no-thing, for purity of mind can only be “seen” intuitively. In the presence of a saint, a skeptic might come away wondering what the saint's "angle" is, for we can only see extensions of our own consciousness.

I marvel at the idea that anyone of sensitivity and awareness can contemplate this vast universe, with its history that stretches over unimaginable epochs, the vastness of the human mind, and the complexity and intricacy of the human body (and, indeed, all living forms) without feeling the presence of an intelligence that is conscious if unimaginably beyond our own, human experience.

Thus it is understandable that, faced with this vastness, one might shrug one’s shoulders in the hopelessness of understanding the universe or in seemingly obvious denial of the possibility of a Being of such vast power and intelligence. Maybe it's like flipping a coin: some like it hot, some not. Nonetheless, logic and human experience favors the obvious and the obvious is that the creation "must be intentional!" Logically speaking, the concept of it all being random is close to impossible, given the yardstick, especially, of the human experience and observation of human accomplishments and greatness. What human creation, artistic or inventive, social or scientific, that is worthy of admiration happens randomly?

But for those who gaze at the stars, or at the nobleness of true love or self-sacrifice, or the mystery of life and can intuit the presence of God, this feeling of awe and admiration gives rise to joy just as this joy gives rise to praise and to knowing that "Love is the Magician!" (The title of Swami Kriyananda's favorite musical composition.) 

Could such a consciousness be without feeling? Is intention of such a scale of creation merely mechanical, as if compelled by some other force, to create? How could the becoming of God into the universe not be anything short of the equivalent of a cosmic orgasm (forgive me), meaning, an act of love and of bliss? Do we, as humans, in any act of creativity (from procreation to invention to artistic creation) feel a notable degree of joy?

Ok, I admit that by the time one gets this “far out,” the stratosphere of metaphysical contemplation can become someone airless, rarified, and beyond day to day reckoning. But this is where the daily experience of meditation comes in because meditation can, if we work at it consistently and with effectiveness, bring us to the brink (and into the "drink") of pure consciousness.

The Indian scriptures say “God is not provable.” This is obvious for the reasons noted at the beginning of this article. By provable they mean by reason and by the senses. But God can be known by experience, which is to say by calm, intuitive feeling.

We can feel the atmosphere of warmth or coldness when we enter a room of people. There are many states of consciousness we can feel and know to be real for ourselves (at least). Meditation gradually refines our feelings to where we sense the presence of God as peace, joy, love, vitality and experience that presence in meditation as astral sound (sound of Aum) and inner light and as all encompassing state of bliss.

As Albert Einstein was sensitized to the abstract realities of time and space, and, as Mozart was sensitized to the world of sounds we call music, so, too, we, who are essentially tiny reflections of the consciousness innate to all creation (and which we call God), can become attuned to the “sound of silence” which is the indwelling presence of God.

It’s not a matter of belief but of practice which leads to experience. As Paramhansa Yogananda often proclaimed (in speaking of meditation and of kriya yoga):  “The time for knowing God has come.”

Blessings to all,

Nayaswami Hriman