Sunday, June 10, 2018

Pride Goeth Before the Fall : Can We Ever Really Fail (Spiritually)?

Paramhansa Yogananda was once asked by a disciple: "Will I ever fall from the spiritual path?" Gazing compassionately at him, Yogananda answered: "How could you? Everyone is on the spiritual path!"

That was certainly a kind response and also a true one in that we can learn and grow (spiritually) from our mistakes. 

Yogananda spoke of the betrayal of Jesus by his disciple Judas. He said that inasmuch as Judas was one of the twelve disciples, he must have been spiritually advanced. In fact, Yogananda used the term "prophet" to describe Judas.

At the risk of a tangent, Yogananda stated that Judas finally achieved enlightenment in the 19th century under the guidance of a well-known guru.

The topic here is not how ordinary worldly men and women fail spiritually, for such aren't even trying to do otherwise. The Seven Deadly Sins are, more or less, positively being sought (or is it "sot"?) by most people. (slight exaggeration)

The subject, then, is with respect to those who ARE trying to grow spiritually. Arjuna asks his guru, Krishna (in the dialogue of the Bhagavad Gita), what is the fate of those who, though seeking enlightenment, yet fail to achieve the goal in a given lifetime? What is their fate? 

Are they worse off? Do they have to start over? Krishna assures Arjuna (which is to say, you and me) that no spiritual effort is lost. (Chapter 6: 37-47) Krishna reassures devotees: "I make good your deficiencies and render permanent your gains." (Chapter 9:22) We can never lose our soul's eternal perfection. Any contact with it can never be lost.

Swami Kriyananda, the founder of the worldwide work of Ananda and a direct disciple of Paramhansa Yogananda, wrote about Judas in his book, "Promise of Immortality." His explanation is a priceless and deep examination of the slippery slope from heaven to, uh, perdition! (Chapter 23)

Inspired by the famous verses from the Bhagavad Gita (Chapter 2:61-63) that describe the step-by-step process by which one falls into error, in "Promise of Immortality" Swami Kriyananda examines the likely thought processes of Judas to show us how we are drawn progressively to the point of (apparent) no return.

(Note: there is no absolute point of no return for the perfect and eternal soul. But the dark enclosure of soul-negation can last a long time, even lifetimes.)

Coming back to pride a little later, let us turn, instead, to doubt: self-doubt. Elsewhere in the Bhagavad Gita, Krishna tells Arjuna that the doubter is the most miserable of devotees for such cannot step forward nor can go back for he simply cannot make up his mind. (Chapter 4:40)

Given our predilection for making mistakes, no wonder we doubt ourselves. Given the plethora of philosophies, lifestyles, religions, politics, cultures, no wonder we are confused. Given the abundance of fake news, no wonder we’re sceptical. Given the wide range of choices in life, no wonder we cannot choose one from the other. Given the constant distractions of life in the fast-device-lane, no wonder we cannot focus long enough to see "the forest through the trees!" 

Krishna goes on to say: “For the peaceless, how is happiness possible?” (Chapter 2:66)

Swami Kriyananda was told by Paramhansa Yogananda that doubting was his greatest challenge in past lives. With his guru's blessings, Swami overcame that obstacle and in this lifetime paid in the coin of the spiritual realm by a lifetime of teaching. Swamiji said, numerous times, that there probably wasn't one doubt that anyone could come up with that he hadn't faced at some point in the past. Thus by teaching and giving others faith, he could expiate the karma of the past. 

There are two kinds of doubt: constructive and destructive. Constructive doubt sincerely wants to know what is true and is open to truth and to taking action. So, here, then, in this article we are speaking of destructive or paralyzing doubt. 

Paralyzing doubt, too, has two faces: we doubt ourselves, OR, when we tire of that, we doubt (that is, criticize) others. But as Yogananda put it in the psychological terms of his day, "superiority or inferiority complex" are simply two sides of the same coin of egoity.

In the last year, a young man came to our yoga center and took some courses. He was so apt to measure himself with respect to others that, finding yoga and meditation challenging for his restless mind and body, he decided it was easier to find fault with others. Others must have been faking it somehow (he concluded). And so he left and retreated to a more fundamental view where mere belief was sufficient for acceptance (and "salvation," I suppose). The hard work of changing himself was simply to much for his fragile ego.

Speaking of our temptation to be critical of others, it is useful to make a distinction. There is a difference between calm, detached observation of a flaw or shortcoming in another person and your claim to superiority over them or your dislike of that person on the basis of your observation. Superiority or dislike constitutes being judgmental. Simply observing is neutral and discerning. 

Jesus put it this way: "Be wise as serpents and harmless as doves!" (Matthew 10:16). Too many people "throw out the baby (of discernment) out with the (dirty) bathwater (to avoid being judgemental)." 

By contrast, to admire the spiritual qualities of another person can inspire you to emulate those qualities and doesn't have to put that person on a false pedestal of your own creation.  The perceived spirituality of another should not be a reason to be discouraged in your own progress. Who can truly judge the heart of another; or, their karma; but God alone? If someone you once admired (spiritually) suffers a fall (in your eyes at least), be grateful for the inspiration you received by their example and simply pray for them to recover quickly from whatever spiritual test they may have failed.

Another common cause for seeming to fail spiritually is guilt. Guilt is only useful if it motivates you to make amends and to change. Like pain, guilt exists to spur us to reform and do better. Don't be like those who imagine that feeling guilty is sufficient compensation for their missteps.

The consequences of error must also be understood directionally. A slip may not be a fall if we make amends; if take action to change for the better; and, if we don't identify with our mistakes. But, be careful, because our ignorance, negativity, or ego-affirming habits open the door to influences that may increase the momentum in the direction first taken. A strong, even heroic, effort must be made to draw the grace that will lift us back up on our spiritual feet.

"Thoughts are universally and not individually rooted." Yogananda makes this profound statement in Chapter 15 of "Autobiography of a Yogi." As we express anger, for example, then we attract to ourselves the support of the preexisting and overarching consciousness of anger. We do not invent anger. It already exists in the cosmos of consciousness. Human addictive tendencies exist not merely because of individual past habits but because of their universally attractive magnetism and vibration. 

A dramatic and historical example of this brings us back to Swami Kriyananda's analysis of Judas. He writes that Judas’ betrayal of Jesus set into motion a karmic pattern that was to haunt Christianity: the betrayal of spirituality in favor of worldly power, money and position. 

The spread of Christianity into the authority-and-law-consciousness of Roman culture and its acceptance as the state religion prematurely bestowed upon the young religion the mantle of power and self-importance. 

The acceptance of these worldly powers steadily eroded the true spirit of Christ which, in time, was eclipsed in the hierarchy of "churchianity," though partly salvaged from time to time by great saints like St. Francis and St. Teresa of Avila. (Saints are the true custodians of religion! Not theologians, clerics or bishops.)

Our betrayal or fall from our own spiritual ideals can begin with pride (“which goes before a fall”). Think of some talent or knowledge that you are good at. In your association with others of like mind and your spiritual service together with them, beware of the opinion and critique that might rise as a consequence of your skills and knowledge being employed in that service. Notice with whom you share your perfidy in the quiet corners and whispered voices of conspiratorial negativity.

Judas’ pathway to his fall was his affirmation of superior insight and wisdom. He alone knew best how spread his guru's teachings. His guru, Jesus Christ, was deluded; ignorant; out of touch and could not see what benefits would accrue to his mission if he could but win over the rich and powerful priestly caste. Or so Judas must have thought. Anger then arose as Judas perceived Jesus' intransigence. And on it went until it ended in tragedy.

The downward path of critical comparing of oneself to others sows the seeds of pride, discouragement, self-doubt, and provides, in time if indulged, all the reasons for you to give up and turn away. Oh, and how many have turned away.

In the last years of Yogananda's life, how many came and went, imagining Yogananda did not meet their standards, or, alternatively, not feeling they could live up to his. Of one who left the ashram, the Master said it would take him another two hundred years to regain his current spiritual consciousness. Of another, he said that if she had stayed just twenty-four more hours that temptation would have past.

As a teacher who over decades has seen so many bright lights appear and then fade out to dullness and then disappear from whence they came, I sometimes chant Yogananda's chant that begins with the words: “Whence do they come….whither do they go?”

There's an even far more subtle betrayal amongst devotees. One that cannot be seen with the eyes. It is the story of Martha and Mary. How many Marthas in churches, ashrams, monasteries and sanghas busy themselves in service, and even in meditation and devotion but with their minds far from God. 

Even in outward ritual, prayer, and service, we can avoid the divine summons and awakening of the soul-Self, thus postponing our divine destiny. The inner Voice says, wordlessly, "I will wait. I have given you this freedom and when you seek Me for my love alone and not my gifts, then I will come."

You can meditate every day and never even think of God. Never even go beyond your own, restless thoughts. Never offer yourself wholly into the Unknown where awaits you the light and bliss of your soul: a spark of the Infinite Bliss. God is the Divine Elephant in the Cosmic Room of your Mind; yet, even devotees see him not.

Yogas chitta vritti nirodha” We must neutralize the reactive thought and emotional processes of the ego-mind by calm, inner awareness. And that we can do, like Bhishma in the epic "Mahabharata," only by the free choice of our heart.

There are two kinds of meditation: emptiness and fullness. In general, we teach fullness. It’s easier for most people. In fullness we use chants, affirmations, mantra, prayer and devotion to re-direct our natural restlessness and self-preoccupations. Stillness is not empty; it is full: full of energy, joy, and love.

The path of emptiness is “neti, neti” – not this, not that! It too is a valid path. Both emptiness and fullness are actual states of consciousness which alternate in the life of a meditator; or, from the point of view of the path of ascension, can represent steps or stages. 

Yogananda clarified that those who teach emptiness as the final state are incorrect. For while emptiness (the apparent threat of personal extinction) is the final challenge to the ego’s willingness to surrender, when we do surrender with faith, courage and energy, bliss flows into us like a relentless tsunami or a thousand suns crushed into one.

In fact, however, we should understand and approach each state for each are valid and necessary: both emptiness AND fullness. Thus, after our practice of techniques, we should empty ourselves of all thoughts and let the divine states of Superconsciousness appear like the stars that come out after sunset: at first they are dim, and then gradually, they get brighter. Then the moon appears on the horizon of our consciousness. As it rises it outshines the stars with the comforting brilliance and cooling rays of peace. If we welcome its all-embracing rays into our mind soon we too—our sense of separateness—will be eclipsed into Divine Love.

And so it also with God as personal or impersonal. Some begin their journey approaching God in personal form: perhaps as the guru, e.g. Others, the impersonal as light, peace, joy, energy, love, e.g. But God has no form and is all forms and so cannot be limited by either. Thus, as we advance spiritually our chosen form morphs into its opposite. 

Here we tell the story of Totapuri, the guru of Ramakrishna. Totapuri helped (rather dramatically) Ramakrishna go beyond the "I-Thou" relationship with Divine Mother into the formless state of samadhi.

We are destined to know God; to be free. Just as in sleep we are free from the burdens of our conscience, our karma, and our past, so too in Super-consciousness we are free. But freedom in subconscious sleep is temporary and is not life-changing. By contrast, the freedom experienced in super-consciousness grows on us gradually and, with ever deeper immersion, replaces our separate identity with that of the freedman! No longer a slave to the body and ego! We are TAT TWAM ASI. EKAM SAT! God alone.

Behind our self-doubt, our judgments of others and ourselves lies the realm of the land of the free reached only by those of  brave heart: the land beyond the duality of our dream-world of matter, thought, and emotion.

It is in our souls that we are One. It is to this affirmation that our July 14th day of celebration of East Meets West is directed. This day is a celebratory fest of like-minds and open-hearts. Outwardly we may appear different and separate but inwardly we are ONE.

The divine awaits us and haunts our soul-dreams. Let me close this overly long article with the first paragraph of this much beloved poem:

THE HOUND OF HEAVEN-1893
Francis Thompson



I fled Him, down the nights and down the days;
   I fled Him, down the arches of the years;
I fled Him, down the labyrinthine ways
   Of my own mind; and in the midst of tears
I hid from Him, and under running laughter.
             Up vistaed hopes I sped;
             And shot, precipitated,
Adown Titanic glooms of chasmed fears,
   From those strong Feet that followed, followed after.
             But with unhurrying chase,
             And unperturbèd pace,
     Deliberate speed, majestic instancy,
             They beat—and a Voice beat
             More instant than the Feet—
     'All things betray thee, who betrayest Me'.


Joy to you,

Swami Hrimananda



Thursday, June 7, 2018

East Meets West -- A Celebratory Fest! July 14, 2018

(Note: Ananda and its affiliate, East West Bookshop of Seattle, are hosting a festive event on July 14, 2 p.m. to 8 p.m., at nearby Bastyr University (a renowned international university for alternative healing). Let those of like-mind and open hearts affirm an alternative to today's global wave of "bi-polarism." There are other events too, see below)

One of our guest speakers on July 14 at Bastyr University is Phil Goldberg, author of the newly published book, “Life of Yogananda-the Story of the Yogi Who Became the First Modern Guru.” Phil chronicles the struggle of the young man, Swami Yogananda (aka Mukunda Lal Ghosh) to establish himself in America having arrived at age 27 in 1920. Though penniless and friendless in the land of materialism, the young swami’s innate joy and wisdom soon drew to himself the friends and support he needed to begin his work of bringing together “the best of East and West.”

Yogananda spoke of the twin contributions of America’s material efficiency and the spiritual effectiveness of yoga from India to uplift the human race from the prison of racism, nationalism, wars and exploitation. In Rudyard Kipling’s famous poem, The Ballad of East and West, he begins with the famous line “Oh East is East, and West is West, and never the twain shall meet…..but there is neither East nor West, Border, nor Breed, nor Birth, when two strong men stand face to face tho’ they come from the ends of the earth!”

Those two “strong men” are the virtues and strengths, respectively, of East and West. Outer strength and knowledge united to inner virtue and self-control dissolve the apparent differences to form the perfect and balanced human, an incarnation of the divine Mind.

The upcoming event at Bastyr University, EAST MEETS WEST FEST, is a celebration and affirmation of humanity’s need to find the balance of inner and outer strengths and virtues. This “Fest” serves to bring together those who seek to live in this world in both inner and outer harmony.

Yoga-meditation has been brought from the darkness of secrecy and indifference into the blessed light of both inspiration and analysis. Yoga is perfectly designed to unite heart, mind and body and as such to radiate outward into the daily life of its “devotee” its harmonious blessings of calmness, creativity, efficiency, health, and joy. Yoga-meditation is by nature nonsectarian and universally accessible to all regardless of affiliation, beliefs or culture. This is because it is also by nature experiential, methodical and therefore scientific in its own way.

Our presenters represent the spectrum of east and west: Nayaswamis Jyotish and Devi represent the Self-realization teachings taught since ancient times in India by great rishis and in modern times by Paramhansa Yogananda; Imam Jamal Rahman, the Sufi teachings of mystical Islam; Reverend Michael Ingersoll, the new thought teachings of modern times, and Rabbi Ted Falcon, the mystical and meditative traditions of the Jewish faith.

Teachers of hatha and raja yoga for adults and children will present offerings in addition to our guest speakers. Phil Goldberg will share the adventure of Yogananda’s life from Phil’s latest book. Others will share insights into parenting and education, energy healing, nature awareness, and sustainable agriculture.

An artistic, inspirational, and informative demonstration of Ananda Yoga will begin the evening program at 6 p.m. in the Bastyr Chapel.

The Fest includes more, even, than Saturday’s celebration at Bastyr: 

* The night before, which is Friday, July 13, a free musical concert comprised of next generation Ananda members from its west coast communities will be held at the Ananda Meditation Temple in Bothell (7 p.m.). 

* On Sunday, our guests, Nayaswamis Jyotish and Devi, will conduct the weekly Service (10 a.m.). 

* That afternoon (Sunday), Ananda Farms invites us to lunch and “satsang” with Jyotish & Devi wherein they will share Yogananda’s ideals for sustainable, community lifestyles into the modern age. (Prepaid registration needed for the lunch.) 

* Finally, Monday night at the East West Bookshop, Phil Goldberg will give a talk and booksigning on his newest book, “The Life of Yogananda.”


Let the Fest in celebration of the Best (of East and West) begin!


Nayaswamis Hriman & Padma


Thursday, May 31, 2018

Message and Messenger: the Return of the "Spokes of the Wheel" to Ananda's work

What is the outward, public work of Ananda? Are we promoting Yogananda-ism? Or, are we about Communities? Do we represent a new paradigm of living that blends ideals with practicality? That substitutes cooperation for competition? That replaces exploitation with harmony and sustainability? That promotes simple living over acquiring ever more possessions? That encourages moderation and self-control over heedless self-indulgence?

It has been oft been repeated, indeed, stated by Paramhansa Yogananda himself, that a world spiritual teacher has a dual mission: to liberate the souls of close disciples, and, to uplift humanity at large.

We see this even in the life of Jesus. In the gospels where the disciples chide Jesus for speaking in parables, Jesus makes it clear the distinction between those who hear but don’t understand (the public at large) and those who are his own (disciples).

When Swami Kriyananda founded Ananda there were two distinct aspects to his personal ministry at that time: communities, and, hatha yoga. This was not a coincidence. Both were interests of Yogananda that Self-Realization Fellowship Inc. did not foster.

But there is another aspect to Ananda’s work that is embedded in its founder’s spiritual ‘DNA.’ He himself told audiences often that when he read the “Autobiography of a Yogi” and travelled immediately to Los Angeles by bus from New York City in 1948, he had two intentions: one, personal soul-freedom; the other, to share these teachings with others.

Swamiji often said that the twin children of his soul’s desire were offspring that were at odds: being a hermit and sharing the teachings. Sharing the teachings won, hands-down. 

Interestingly, the same is said of our guru, Paramhansa Yogananda. Yogananda wanted to flee to the Himalayas in his early life until he embraced his divine mission to serve publicly. The tension, if that’s what one calls it, co-existed uneasily in the lives of each of them.

As it should, in fact, in our lives as well. The one supports and nurtures the other. Yes, history is filled with would-be and de facto saints who lived alone. But, truth-be-told, these are outnumbered statistically with saints in, but not of, the world. But, no matter: the age in which WE live is one, we are told, where bringing “Spirit to life” is the leading spiritual impulse and dharma.

Swami Kriyananda spent his public life writing, lecturing and editing, even as his guru, Paramhansa Yogananda, instructed him. Swamiji described his work specifically in the twin terms of outreach into daily life balanced by the inner life. He wrote books, plays and music on subjects such as leadership, education, marriage, astrology, architecture, time travel, different cultures and countries of the world, and even politics. He also wrote commentaries on the great scriptures of East and West. He wrote church ceremonies for weddings, christenings, funerals, “confession,” and a glorious Sunday worship Service imbued with poetry, song, an imaginative metaphor-story, and a deep personal blessing.

Even in the last phase of his life which, perhaps we could say began with his move to India and the founding of Ananda’s work there, during which he donned the robe, mantle, and persona of the Indian swami (and what in India would be called a guru even if not a true, or sat, guru), he wrote a masterpiece course called “Material Success through Yoga Principles!”

Nonetheless, in this last phase of life he entered fully the being-ness and garb of a disciple of a great master, the avatar Paramhansa Yogananda.

For perhaps this reason, and unquestionably other reasons as well, after Swamiji’s passing in 2013, Ananda’s work worldwide has emphasized discipleship to Paramhansa Yogananda. A cursory review of the many websites worldwide would show this clearly. Nor was this a change or a new phase. The central ministry of Ananda based in California has long offered courses in the teachings towards the goal of kriya yoga (the essence of discipleship). So long as Swamiji did the spokes, the heart of Ananda was free to emphasize kriya yoga and discipleship.

During the active and public lives of both Swami Kriyananda and Paramhansa Yogananda, their topics, lessons, and teachings were for the “man on the street,” Mr. Everyman. Overcoming nervousness, becoming a success in business, choosing the right partner in marriage or business, vegetarian recipes for health, healing techniques and much more.

But during the last 50 years of Ananda, the heart of Ananda focused primarily on discipleship and kriya while Swamiji toured, lectured and wrote of “applied spirituality.” Now that Swami Kriyananda is no longer in the body, the question remains: will we offer the “spokes of the wheel” (as Swamiji called the more practical, public, how-to-live teachings) on an equal basis? Or, are we simply proponents of Yogananda-ism?

To the rescue of the public aspect of Yogananda’s work (and by extension, Ananda’s) comes the offer from highly-placed individuals in India to establish an Institute precisely for this purpose! Since 2013, I have spoken privately to friends of my concern that the spokes of the wheel will fall off the hub unless we consciously energize it. As if in answer to my personal prayer, and, far more importantly, in answer to the obvious dharma of Ananda, has come a powerful reminder and (presumably) opportunity.

Sometime around 1989, Swamiji hired a small plane from Grass Valley (a half hour away from Ananda’s original and largest community, Ananda Village) to fly to Portland, Oregon. With him, he took two couples. Padma and I were one of the couples. Our mission was to see a building in downtown Portland that could be the headquarters of Crystal Clarity, Publishers. Padma was the director of publishing and Swamiji was in the heyday of his writing the spokes of the wheel. Publishing was growing, but it was also facing silent but effective resistance from the residential community and management at Ananda Village. This was no dark and evil plot. Rather, it was the growing pains and relative interests of various parties.

Publishing was symbolic and energetically expressive of Swamiji’s public ministry. Its products had nothing to do with life at Ananda Village. Life there was always a struggle, financially and otherwise, as it was also for the outreach ministry, including publishing. 

Publishing’s need for funds and personnel sometimes ran headlong into the needs of the Village and its departments and businesses and need to cover overhead expenses.

Without ever expressing it (in my presence, at least), it seems obvious that Swamiji was purposely contemplating relocating the “spokes” ministry away from the Village and out into a city. Perfectly understandable, in fact. 

As we walked this large, old, and almost prison-like building in Portland, the two couples had to contemplate family life (with children) in this hulking edifice in downtown Portland. Thankfully for us, Swamiji decided against it. He, too, was turned off by its institutional vibration.

The point of the exercise, however, was, and remains lost on the minds of Ananda residents there; and, I should add, for good reason. Ananda Village is the spiritual origin, center, and heart of Ananda’s work. Swamiji wants its vibration to remain high and pure as much as possible. It makes perfect sense that the spokes ought to be and go “out.” But has it died on the very vine that should nurture it?

Years later, and not long before Swamiji’s passing, (2011?), a large rural facility was acquired by the members of Ananda in Portland. (Portland, again, you see!) It had been, decades before, a boarding high school run by Seventh Day Adventists. Swami Kriyananda was supportive of its acquisition. How much he said about it I don’t know beyond what I heard him say. But his emphasis each time was upon the facility’s use for what Yogananda called a “Yoga University.” He did not see it as another Ananda Village community. Yogananda himself decades ago spoke of the need for such places of public instruction and experimentation where yoga precepts and practices could be offered to “everyman.”

By whatever term one might use, and for my purposes at present, this facility (Laurelwood Academy), I believe, symbolized for Swamiji the same basic thrust that our adventure to downtown Portland represented for him: a place where the how-to-live teachings of Paramhansa Yogananda could be explored and shared. Illustrative of what seems to me to have been his obvious intention is the simple fact that at that time, Swamiji asked the Ananda College to move from Ananda Village to this new facility. Coincidence? Deja vu?

As an aside and in respect to a topic not quite in the centre of my own experience to comment upon is our thriving and successful centre in Italy: Ananda Assisi. It is my impression, or, ok, opinion, that its success has been in direct proportion to its emphasis on the universality of raja yoga. Europe is even more inclined, I feel, to be drawn to the language of academic-style instruction, and through the efforts of a few key leaders there, this has developed and matured. And, there are, of course, deeply committed and attuned disciples at the heart of this work.

Here in Seattle, I associate our success (outwardly speaking) with the concomitant success of our long-running Raja Yoga Intensive. When I took it over in 1994 it was attended by just a handful of students. But over the years I purposely emphasized its universal aspects and made no effort whether by intention or word to use the course as an integral part of training in kriya yoga (aka discipleship) even if, at the same time, the course was a prerequisite for kriya training. 

Consequently and not surprisingly only a relatively small percentage of its graduates (maybe, 15%) went on to kriya training. Among those who did, there were some who acknowledged that they would never have gone forward had their raja course experience been oriented around kriya. They needed time and practice before the resonating vibration of the path of kriya yoga emerged in their consciousness.

So here Ananda is with this invitation coming from India (of all places—where discipleship is its "mother's milk") to establish just such an institute. We are being rescued from our own impulse to promote Yogananda-ism to sharing the message (not just the messenger) in our public service.

In the Seattle area, we established the Institute of Living Yoga just after the new blue-roofed temple was built. Our initial offerings of course curricula in how-to-live areas did not at that time take hold. Instead, the teacher training courses (yoga and meditation) did. But the time is coming when we can expand our offerings. In part this is because we have matured; our acceptance and recognition in the community has expanded; and, we built a separate structure specifically for the Institute.

The disadvantage of this beautiful eight-sided, blue roof tiled dome is that it speaks the language of discipleship. Visitors enter the building, curious but cautious, wondering if they are allowed to visit, despite the fact that our simple wooden sign announces “All are Welcome.” Each visitor says the same thing: “I have been driving by here for years and wondered what this was.” It feels private. The building is set far from the street: away from the “man on the street” and away from the busy marts which surround us. This is lovely. It is right. But it speaks to the “hermit not the householder.”

By contrast, the Yoga Hall, as we call it, is close to the street. Its simple design is at once elegant and refined while yet familiar and inviting.

For those of younger or at least a newer generation drawn to Ananda’s work, a pioneering opportunity is needed. We have wondered, and, indeed, our newer members have also wondered: “What can I do? How can I contribute?” They see the founding generation of the Ananda communities as having struggled against great odds, blessed by the living presence, friendship, and guidance of Ananda’s founder in his younger, more approachable years. “But what about us?”

It is no coincidence, you see, that the “mission of the spokes” is calling to us. This part of “Master’s” great work can be theirs. Of course, newer members also need to go deep and become grounded in their discipleship lest what they share is not of this ray (of spiritual vibration sent by Yogananda and his lineage).

There should always be a dynamic tension, or play, between the outer and inner man and soul. God did not manifest this creation in order to condemn it, but to offer the opportunity to pierce its veil of maya that we might see “God alone.” We cannot achieve moksha, liberation, by fleeing from our karma or the creation (one and the same thing). 

Meditation, devotion and divine attunement are of the soul. If we go out into the world driven by egoic impulses, past habit or karma, we may achieve good karma but we, relatively speaking, only postpone our liberation. But if we deepen our attunement and act in harmony with the divine will, our public service will accelerate our liberation and be able to spiritual uplift others towards their own.

Joy to you!

Swami Hrimananda!