Showing posts with label Paramahansa Yogananda. Show all posts
Showing posts with label Paramahansa Yogananda. Show all posts

Thursday, May 18, 2023

On the Road to Damascus: Swami Kriyananda: Yogananda's St. Paul?

Swami Kriyananda (www.swamikriyananda.org) lived with and was personally trained and commissioned by Paramhansa Yogananda (author of the now classic story: "Autobiography of a Yogi"). 

While Swami Kriyananda ("Swamiji") never made any claims as to his own spiritual stature or progress, saying only that his goal was to be a good disciple, there's no question objectively speaking that among direct disciples (those who knew and were trained by Yogananda, their guru), Swamiji has done the most publicly to share his guru's teachings. I recount his one hundred fifty books and hundreds (thousands?) of lectures, videos, and interviews given around the world in a lifetime of travel but no matter. The record stands on its own. No other direct disciple, regardless of spiritual stature, has done more. This isn't the proud boast it might seem. I mention it for the purpose of making the points I share below. 

During his life, others commented that Swamiji seemed to be Yogananda's "St. Paul." This means that Swamiji was the one to put Yogananda on the world map, so to speak. Swamiji wasn't particularly fond of this comparison but I think he had to admit it made a point. 

But my point is different from the validity of the comparison. It's close enough to count for my purposes. And what, then, is that purpose? 

Each of us must have our blinding moment of faith, "coming to Jesus" as some Christians might say. St. Paul's moment is famous: on the road to Damascus to persecute more Christians a blinding light struck Paul down from his horse. He remained blind for days until a (nervous) Christian (Barnabas?) came to Paul to heal Paul's blindness and to instruct him in the teachings of Jesus. Paul's was a conversion perhaps like no other.

You and I don't usually have such a dramatic wake-up call. To complete my analogy let me say that I think Swami Kriyananda's moment of faith took a very different form. In 1962 he was summarily dismissed from the board of directors of Yogananda's organization, Self-Realization Fellowship and ordered to leave the monastic order. While this is hardly a blinding vision with the voice of Yogananda, it certainly threw him off the horse of his service to Yogananda's organization. By throwing him out, Swamiji had to learn to stand on his own two feet. It was the beginning of "the great work" that Yogananda privately told him that he, Swamiji, had to do in this lifetime. Had he remained in SRF, little, if anything, of what Swamiji was to accomplish during the rest of his long and fruitful life would have been allowed.

The effect, then, was no different than Paul's blinding light. It changed his life of discipleship in a big and public way.

But what about you and me? I write this in anticipation of sharing some remarks in celebration of Swamiji's birth in 1926 (1926-2013). When Swamiji objected to a comment Yogananda made regarding Swamiji's service to God, Yogananda replied curtly, "Living for God is martyrdom." Didn't Jesus Christ promise such persecution to his devotees?

Indeed, Swami Kriyananda would later endure even greater humiliation in later years in a long and sordid lawsuit behind which SRF was a hidden player. He did so with calm equanimity, refusing to hold back any facts that were demanded of him, and refusing to hate or condemn his detractors. This was, in effect, his version of crucifixion and he accepted it with calmness and faith. Subsequent to those years of trial, Swamiji emerged resurrected in bliss and fired with just as much creative zeal for his guru's work until his very last days. Like St. Paul, Swamiji endured his share of hardships and trials in his ministry.

But, again, what about you and me? Do we, instead, seek merely to have our "cake and eat it too?" Does the balanced life of meditation and service promise a life free from spiritual tests and hardships? Throughout the history of religion, it has been oft-promised that a virtuous life will result in a prosperous and successful life. The so-called Protestant Ethic is one example of this teaching which always exists in some form or another in all religions. This is so because it has some truth to it. But good karma is still just karma. Like a bank account, you can't take it with you because good karma will eventually be eroded by the natural flow of opposites in the world of duality.

Thus it must then be acknowledged and stated that each of us will have our St. Paul or Swami Kriyananda moments. These moments test our mettle; our faith; our trust in God. I've seen that in the latter stages of life, unfulfilled desires and unresolved issues, have a way of returning like "chickens to roost" before death's final exam. 

These might not count in the same way as St. Paul's epiphany or Swami Kriyananda's ouster, but one way or another, if we are sincere in our spiritual aspirations, karma, or if you prefer, Divine Mother, will give us an opportunity to work things out. While in the big picture of cosmic consciousness, the reality is BOTH-AND, in the small picture of our karmic unfoldment, it tends to be EITHER-OR. We have temptations and tests and are faced with making spiritually important decisions. 

In my personal life, I did not have an early-life encounter with falling off a horse, so to speak. My path unfolded naturally, and, indeed, even comfortably in a smooth arc of progressing from one stage to the next. Instead, I find, however, that now I must confront the price of this spiritually comfortable life. Perhaps I just needed a lifetime to prepare for this; maybe I had the good karma of a steady trajectory towards God. But now I feel acutely the need to prepare for my own final exam and I am intent upon doing so. 

My point is this: we each have our moments of truth when the soul confronts the ego with a  choice. You could say that happens every day because, of course, it does. But I'm speaking of those special moments on the road to Damascus--when you think you are just plodding along heedless of what is about to take place, spiritually. 

As in the story of the foolish virgins in the New Testament or Yogananda's story of a similar nature in his autobiography, or Jesus asking the disciples to remain awake while he prayed in the Garden of Gethsemane, the spiritual life is one that requires us to be "awake and ready." 

Daily meditation, periodic retreats and seclusion, quality time with a spiritual friend, and the company of high-minded souls will draw the grace of God and guru so that bit by bit we can welcome our tests with faith and gratitude. Our tests, to us, are as big as the big tests of St. Paul and Swami Kriyananda. No one will likely read about our tests in the future but to us they are "sufficient unto the day." Swami Kriyananda showed us the courage of living for God and accepting what comes of its own (as Yogananda put it) with faith, equanimity and, yes, even gratitude (for the opportunity to move towards soul freedom).

Happy 97th birthday, Swamiji!

Swami Hrimananda.....

Wednesday, June 10, 2020

Will There be a Revolution in the United States?


Will There be a Revolution in the United States?

I recently fielded the following question by email:
I remember reading that Paramahansaji said that there would be a revolution. My intuition tells me that these riots are what he was referring to. Does your intuition tell you the same? God bless.

My response:
​Dear Friend,

You may indeed be correct. What I've been saying to friends here is that we should expect increasing levels of social unrest: perhaps triggered unexpectedly and suddenly by events that may, or may not, seem to justify the response. And why is that?

While I don't think there ever really was a homogenous thing called "an American" (white, Anglo-saxon, WASP society), we can certainly see by direct experience supported by statistics that our nation has steadily become more diverse in every way imaginable. After all, this is America's destiny as the melting pot of the world leading the way into future centuries wherein all races and nations commingle.

This diversity is messy because we lack a shared experience or shared values. Polarization and conflict seem to steadily increase. Just when, at last, our nation elected a president of color in 2008, that person (Barack Obama) was besieged by waves of disdain and hatred and his efforts to govern were largely thwarted by opposition, especially to him as a person. 

In time, we may emerge a culture of unity in diversity and maybe even, to paraphrase Mahatma Gandhi's wry reply ("What do you think of western civilization?" He replied, "I think it would be a good idea."), a new civilization but only after great upheavals that could require not just years but decades. The more intense the upheaval and shared suffering, the quicker we'll get through it.

But for now, the various "tribes" of color, religion, political persuasion, inclusive, exclusive, and ethnicity are squared off preparing for battle. Mobilizing haltingly but without leadership are the "blessed peacemakers." Confused as to whether to be angry, or, for some, even violent, yet in support of harmony and respect, we can see that social unrest is going to be messy. There doesn't appear to be an awareness of the importance of self-discipline in striving to first become the “inner change” that Gandhi required of his followers. I wonder if anyone in the anti-racist movement is studying the specific tactics of non-violent protest that were honed by Gandhi and King?

Martin Luther King, Jr. once stated that blacks in America, having suffered in the way that they have, are uniquely positioned for future leadership because suffering can be the basis for moral courage, compassion and wisdom. I pray that this be so for it seems true to me and Lord knows, this country needs what Coretta King once described as a leader with "moral authority" such as Dr. King possessed. 

So, yes, I do feel we are on a track wherein the early stages of a revolution are being seen. While Yogananda's comments were in the context of a revolution by the people against the tyranny of their government, and while that certainly will be part of it, I also would like to believe, based on other statements of his and general expectations as well, that the real revolution will take place by a change (awakening) in consciousness (meaning sympathy, compassion, and "love thy neighbor as thy Self").

Generally speaking, political revolutions based only on conflict and desire for supremacy result in "the more things change, the more things stay the same." Let us hope that whatever revolution Yogananda may have intuited is more than this kind of revolution. 

Let us, therefore, deepen our commitment to the path of Self-realization wherein our consciousness is purified and uplifted towards ego transcendence and the willingness to endure unearned hardship and persecution for the sake of the divine plan of spiritual awakening. Band with others of like-mind to stand up and be counted. Serve the oppressed as your circumstances and dharma suggest. Speak up for what is right, good, and God!

May the Light of Truth be your guide!

Swami Hrimananda


Saturday, March 21, 2020

Are Yogananda's Predictions of Challenging Times About to Begin?

This question surfaced in a recent email from an Ananda member. While the occupation of making predictions is one to be avoided, it is impossible not to ask this question (for those of us who are familiar with Yogananda's warnings given publicly during the last few years of his life (which ended March 1952).

Many of you (readers) know well these warnings because Ananda's founder, Swami Kriyananda, repeated them often.....all the way to his passing in 2013.

So, yes, of course it's a good question. On the other hand, the thought of our being yet another "doom and gloom cult" is distasteful to me and to you, too, I am sure.

Interestingly, Jesus Christ predicted pretty much all the same things, or so he was quoted in the New Testament. Thus it is that such predictions can be viewed from the inner side of the soul's personal journey, or (or is it AND/OR) from the outer side of history. Surely warfare, violence and pestilence have never ended in the history of humanity! So predictions of doom and gloom are always BOUND to come true at some point.

Nonetheless, Yogananda, the guru and spiritual teacher for many of us and an inspiration for millions, and, Swami Kriyananda, Ananda's founder and inspiration and guide (and friend), have shared these warnings.

So, for what it's worth, my two cents is YES. We are on the brink of an immense change in history. 70 years since the last so-called "World War" is probably a record stretch of relative peace: punctuated as most of the people in the world know all too well with endless series of rebellions, conflicts, ethnic cleansings, and mini-wars (and a few lesser mini-pandemic threats).

Why bother to make note of the belief by millions (of us) that humanity needs to wake up to the unsustainability of our rapacious, unconscious lifestyle?

To humor my odd sense of humor: here's what my personal crystal ball is showing me. (You can take this to the bank....more bad humor, sorry.) An economic downturn, aka depression, the like of which history has never seen. The impact of this is too immense to even bother to quantify. It makes the COVID-19 virus seem small by comparison.

From the collapse of the wealth of nations and people will come war, disease and the usual panoply of humanity's griefs. I'm not going to repeat the details of what Swami Kriyananda shared of Yogananda's warnings as it is not important right now for you and me. What is important is to "see" that life is not returning to normal.

Now, it's true, as it is in every disaster (natural or man-made), there are some who will in fact not only prosper (economically) but who will rise to the occasion with courage, enthusiasm, creativity and inspiration. For these, it will be the "time of their life!" There will also be scoundrels. Gun sales, I have read, are up. Lawlessness is certain to increase. We have already seen an increase in burglaries.

So what it means for you personally is impossible to predict. It could, in fact, mean little or nothing at all. But you'd be foolish to make that assumption. The karma that is unfolding is, like a world war, bigger than an individual and will engulf millions if not billions.

Most of my readers probably meditate, pray, and serve. Most of you are followers of Yogananda and likely members of Ananda worldwide. So we already know that "the only way OUT is IN." Inner strength; devotion; care for others; meditation; prayer....we acknowledge that death and disease (as Lord Buddha came to see) is a common lot of all beings. Why fuss over it beyond taking care of the body temple "for God-realization."

So these reflections do not have for their purpose a call to action, per se. Rather, let us adjust the glasses through which we see the world and see what is, I believe and many others as well, a world in partial dissolution and partial recombination. Yogananda, through his guru, Swami Sri Yukteswar, sees our planet in an upward arc of awakening though we are yet in a relatively materialistic age: an age of buy and sell; what's in for me; but also awakening to our interconnectedness.

So unlike some doom and gloom sales pitches, this is NOT the end of the world. It's the inevitable trauma from the breakup of an old-world structure and the emergence of a new world consciousness. After difficult times, Yogananda predicted there would be 200 years of world peace (because we'd be sick of warfare!)

But lest you, like many of us in the 1960's, imagine life is going to suddenly be wonderful: forget it! The rich will always govern and, to quote Jesus Christ, "the poor you have always with you." It is the expansion of awareness of global consciousness that is the requisite emergent change. This awareness can be plundered for personal gain or offered on the altar of global good.

In time, that is to say, in the centuries to come, the rigidity and fixity and prejudice of religion, nationality, race, caste and gender will steadily dissolve into acceptance of differences as manifestations of a shared and beneficent reality. the differences don't need to change. It's attachment and fixed identification with them that will soften.

Harmony with Mother Earth and all creatures will eventually surface as an accepted goal by at least a majority.

In the meantime, however, there is a "war' to fight: fear vs courage, for example; selfishness (hoarding) vs sharing; faith vs hopelessness; God realization vs Ego affirmation. It is an inner battle, not an outer one. Paramhansa Yogananda thundered: "The time for knowing God has COME!" (Through meditation and kriya yoga). THIS is the spiritual purpose for individuals all the time, but especially now for us as a whole.

For those of us who are active, participating and committed members of Ananda worldwide: We were born for this and trained for this by Swami Kriyananda.

"The only way OUT is IN!"

Joy is within you.

Swami Hrimananda
Seattle WA

Friday, January 3, 2020

Happy Birthday, Yogananda-ji!

Dear Friends,

At Ananda worldwide, the Christmas holidays come to a conclusion each year with our celebration of Paramhansa Yogananda's birth (January 5, 1893). 

In this new year of 2020, January 5 is THIS Sunday and as you may know, the Service is a grand, family service with skits taken from Yogananda's life followed by a festive, catered, Indian banquet! (At Ananda Blue Lotus Temple in Bothell, WA USA)

It would be natural enough for members of Ananda worldwide to celebrate the birth of the one whose teachings and life has inspired and guided our spiritual lives. But Ananda's founder, Swami Kriyananda, taught us to view Yogananda's life purpose in coming to America 100 years ago (1920) in terms far broader than the gratitude natural to those who consider themselves his followers. 

The fascinating and unusual story of Yogananda's spiritual lineage which begins with Jesus Christ and Babaji-Krishna is itself a hint that Yogananda has a role on the stage of world history broader than that of any organization and its members.

Yogananda left his earthly form only sixty-eight years ago. By 100 A.D., how much impact had Jesus' teachings had upon the Roman Empire? Not much, yet, but there were already hints and rumblings of great changes to come. By the time of Emperor Constantine's declaration in favor of Christianity in 312 A.D., one-third of the empire was already Christian!

Yogananda put yoga, and especially kriya yoga, on the American map (and, by extension, across the globe). He is not, of course, the only one but he has left a large footprint. His life story, "Autobiography of a Yogi," is still a best seller seventy-four years after its publication. And while we can see hints worldwide of the impact of yoga-meditation and the consciousness of yoga (oneness; harmony; health; joy; cooperation), this influence has only begun. And, as you might, no doubt, agree, it is desperately needed. The Dalai Lama has added his voice to thousands like you and me when he noted that if the children of this world were taught to meditate the problems that beset humanity would soon be solved. 

We celebrate Paramhansa Yogananda's birth and life, therefore, for a far more expansive purpose than it might seem natural for us to do so. And, we hope all of you will do so in your hearts and mind and, perchance, with us as well! 

Happy birthday Yogananda-ji!

Nayaswamis Hriman and Padma!

Sunday, November 3, 2019

Yogananda's Predictions of Coming Difficult Times: True or False?

I have written before on this subject and Swami Kriyananda has both spoken and written on this subject many times. So this article is NOT a recitation of Yogananda's predictions. 

Instead, I would like to address some common objections to these prophecies.

1. Predictions aren't set in stone. True! Swami Kriyananda would always say as much but his opinion was that, to-date, the awakening of consciousness and the concomitant change in human behavior seemed to him insufficient to completely mitigate the predictions Yogananda made (between 1948-1952). How can we view events in our 2019 world and feel confident of positive changes?

2. Bad things are ALWAYS happening. Yes, this is also true. But this fact alone doesn't mean the specific predictions Yogananda made won't ALSO come true.

3. Why is it religious groups are consistently predicting "end times?" For one, Yogananda didn't predict "end times," only difficult challenges in the world. In fact, he said that after a long period of warfare, we would enter a long period of relative peace. (Besides, don't some people think the "world's going to end" if they didn't an invitation to that party?)

4. Sceptics aver that religious groups (or their leaders) make these predictions to keep the faithful in line, fearful, and unquestioning. I suppose this could be the case but as a hypothesis, it's difficult to prove and surely can't apply to all cases for at least two reasons unrelated to any motivation: 1. Predicting the future is always a risky business, and/or 2. As pointed in #2 above, BAD THINGS happen all the time. As to motivations, some people are, in fact, motivated by fear; fear is part of the human experience and, as such, it has its place. 

So let's explore #4 in relation to #2: why are the "faithful" often being warned of bad things when bad things are always happening anyway?

And, whereas Paramhansa Yogananda DID make certain predictions, it is not by any means super-clear that any of those predictions have come true. I'm going to focus on just two of his predictions: 

#1: America would suffer a depression far greater than the Great Depression of the 1930's. and....

#2: He stated with great vigour: "You don't KNOW what a cataclysm is coming."

I don't think any of the recessions that have taken place since 1930's could possibly be greater than the Great Depression, right? 

On the other hand, there have been innumerable natural disasters around the world, not least of which would be the Asian tsunami of 2004. But none of these seem to me to qualify to fit Yogananda's intent on one of two counts: 

1) When Yogananda gave that warning, he was speaking to an American audience and none of the many hurricanes, fires or earthquakes in the USA would seem, in my view, to qualify for the level of intensity that Swami Kriyananda related to audiences (he, being present when Yogananda made that statement, at least once, if not several times). 

2) If the intensity of Yogananda's emphasis on cataclysm was intended to be global, we certainly haven't had anything of that magnitude yet, though there is fear building worldwide that the cumulative effects of climate change may, like a tsunami, reach just that intensity in the upcoming decades. 

It is curious to me that Jesus Christ is quoted as making similar prophecies. In over two thousand years one could argue that none of his predictions came true, or, alternatively, that all of them came true at some time or place or another! (See Luke 21; Mark 13; Matt 24)

In the Indian epic the Mahabharata, Krishna warned of a coming age of un-virtue and destruction. The Pandavas, his chief disciples, left their palaces and traipsed up into the Himalayas to escape these inevitable changes. 

Absent global catastrophic events, we are left with the fact that BAD THINGS are always happening. Thus until such catastrophic events occur we might at least content ourselves with exploring the #2 objection that BAD THINGS are always happening AND why then are avatars are ALWAYS predicting them? 

What if there are two levels on which the predictions of these saints are justifiable? The one is personal: are not people in general and devotees specifically apt to have great tests and challenges in their lives? Aren't such likely to be tempted to follow ideologies or lesser leaders who are false? Besides, what seems catastrophic to me might be nothing to you but it IS to me! All the ills human life is heir to happen to a great many people but when they happen in the lives of the devotees their faith is tested that they may see the depth (or lack) of their spiritual mettle. 

The second relates to groups of devotees: aren't they likely to be persecuted or encounter social or political opposition; or, great difficulties such as betrayals of trust or apostacy? Are they not likely to see taking place around them injustice, deprivation, wars, and calamities? Not a few religious adherents in modern times have turned away from the "heavens" to toil on earth for humanitarian goals. For this, they receive many worldly kudos but there can be, for some, a hidden trap.

Yogananda's warns of this trap in "Autobiography of a Yogi," writing in Chapter 45: "Refusing a monotheistic love to God, the nations disguise their infidelity by punctilious respect before the outward shrines of charity. These humanitarian gestures are virtuous because for a moment they divert man's attention from himself, but they do not free him from his single responsibility in life, referred to by Jesus as the first commandment. The uplifting obligation to love God is assumed with man's first breath of an air freely bestowed by his only Benefactor."

The same can be said of political or social activism. Devotees can be discouraged, frightened, distracted or energized away from the spiritual path by the endless woes and material concerns of human life. 

Hasn't history shown repeatedly that evil can spin a web of lies, disguising itself as good, enticing devotees, spiritual leaders, and churches to support dictators, slavery, wars, prejudice, or exploitation in a form that could be called the "anti-Christ?" (that is to say, "anti-Christ-consciousness)

Thus, even if BAD THINGS are always taking place, a saint may warn of them because they are challenges to the faith and equanimity of devotees. Is not the warning saying, in effect, that the "joy and inspiration you may feel in my presence or in your spiritual life will be challenged someday by things that happen to you or around you?"

When I think of Jesus' words of warning (about troubles, persecutions, false teachers, natural calamities) to his disciples I consider that they did not know at the time that they would be founders and missionaries of a new religion. That new religion was going to be tested year after year, decade after decade, and century after century by the persecutions and, later, the temptations of power and the betrayals of heresy and apostasy. There would be many false prophets and teachers; many wars, dictators, and spiritual leaders vying and competing. 

That Jesus is quoted as saying "this generation shall not pass away" before he will come a second time can be viewed on a personal level in the lives of his direct disciples and on a general level to all disciples of any generation. The power of the living Christ can be seen or felt by the spiritual eye or "I" (the kingdom within you) by those who remain faithful to the "spirit and the truth." 

Was, then, also, Yogananda saying the same thing to those of us who are his followers? Do we not see all around us catastrophes, suffering, betrayals, exploitation, violence, and evil? Are we tempted to lose hope and faith? To feel anger, fear or resentment? To abandon spiritual work and practices in favor of saving humanity? To be concerned for material things more than our soul's love for God?

Who among us, today, does not feel this country (America) has not only lost whatever "greatness" it may have had but has also betrayed its founding ideals as epitomized by its elected leader(s), surely an "anti-Christ-consciousness" embodiment(s) if there ever was one?

This isn't fear-mongering on the part of Yogananda (or Jesus or Krishna etc.). It may be dramatic, stark, or, for some, fear-inducing in its language and imagery, but to me, the message goes something like this: "Don't put your faith in making this world perfect. It is a school, merely. Yes, do what you can to make it a better place but focus on your love for God and your love for God in all." 

The function of a school is to give examinations and to help students pass them and move on. So, yes, you will see hardship and suffering but hold steadfast to your faith and love for God. If this world were perfect, who would seek God's love? Are not the imperfections of this world the necessary inducement for us to seek the "truth that shall you free"?

Returning now to the two predictions of Yogananda that I cited above, who can say with confidence that wholesale financial collapse in America is impossible? (Did I read the other day that the national debt of America is $23 TRILLION?) Who can say that a major catastrophe (asteroid, volcano, earthquake, pandemic, world war) is impossible? (Almost daily I receive postings about possible catastrophic asteroids or super volcanoes.) 

The primary reason for contemplating such possibilities is not fear but to warn us not to fall asleep in our spiritual efforts. It's not necessary for the most ardent devotees but helpful for those who are new, weak or discouraged. Given that bad things are always happening, why not heed Krishna's immortal words: "Get away, Arjuna, from my ocean of suffering and misery!"

Added unto us with the love of God we can "be the change we seek in the world" with far greater effect than only toiling in the vineyard where the grapes of wrath are grown. Ultimately, then, it CAN be a both-and but walking the edge of the steep path between the outer and inner worlds takes great spiritual agility.

As the scripture of the street puts it: "Just sayin'"


Swami Hrimananda



  

Saturday, October 19, 2019

Swami Kriyananda : Testament to Authenticity

When you have made the acquaintance of a saint (a rare thing for most people), or even have studied the lives of many saints, you find that each one is simply him or her self. Some saints are rather eccentric, too, but in all cases, especially in real life (versus the one-dimensional biographies that are too often written), saints are creative, energetic, imaginative, and, in a divine way, unpredictable.

Here at Ananda in the Seattle area, we are studying the recently published book by Asha Nayaswami: "Swami Kriyananda: Lightbearer - The Life and Legacy of a Disciple of Paramhansa Yogananda.



It is an extraordinary account of the life of an extraordinary man. It is a study in discipleship in our lifetimes. It is difficult to write a post-mortem account of Spirit "dwelling amongst us" without whitewashing a human being into an icon. Fortunately, Asha Nayaswami has done an excellent job at sharing the fully human being who was called Swami Kriyananda.

In the book, which I highly recommend to everyone, not just Ananda members, Swamiji's life is shown as it was lived: transparently! In the countless gatherings ("satsangs") and in numerous letters to members, friends, and even to a few self-appointed adversaries, he was self-honest, fair to all, courageous, and insightful but never bombastic or emotional. He clung to and affirmed his soul's living reality and potential no matter what others would think of him or what others accused him of. Even if he ever disappointed himself, he rose to affirm ultimate soul victory. He also respected the right of others to be themselves, even if at his expense, and viewed each from their highest potential regardless of their current behavior or attitude.

One of the earliest statements I heard him make in a talk he gave long ago (late 1970s?) was to the effect that saints come to demolish the false notions devotees have of what it means to be spiritual. For those who are sincere but who also struggle with living the spiritual life, this was reassuring and supportive.

And he lived his life in that authentic way. For each of us, our path, our tests and victories, are unique. The delusions of Maya are innumerable but all too recognizable (at least by others!). There are, moreover, some delusions that are bigger or more deeply embedded than others.

Swamiji's lifestyle of complete openness and transparency are vividly reported in Asha's book and serve not just as the obvious and general example of discipleship but the practical and concomitant example of living authentically as a human being (on the way to becoming fully human). The two cannot be separated.

Like a great ship, whether moving its way through a storm or becalmed on a glassy sea, the polestar of Swamiji's soul-ship was Self-realization. Swamiji showed the balance between self-acceptance and Self-acceptance on a larger than life public "stage." This he did notwithstanding numerous hurdles, opposition, and challenges. That his "saving grace" flowed from his attunement to his guru (Yogananda) is, of course, the basis for his life and a core message of his life story.

While no book can ever substitute for the actual experience of another person, especially a saintly one, Asha's book is a masterpiece not just for the future of Ananda, or future disciples of Yogananda, but for anyone seeking to view authentic spirituality.

To define "authentic spirituality" is, by definition, impossible. To be "spiritual" means to live by grace; to live with faith; to seek divine attunement. By "definition," therefore, there can be NO yardstick of what, outwardly, constitutes "authentic"! In fact, the term "spiritual authenticity" is redundant for no authenticity can exist except for that which proceeds from soul guidance. Those who claim authenticity on the mere basis of expressing subconscious and ego impulses betray the very concept of authenticity.

Swamiji could play the video game, "Pong," on an Apple II Plus; he could arm or leg wrestle the "guys" or play "shoulder wars" in the pool; all in a competitive good spirit with laughter all 'round.

But he could also see your higher potential and nurture your soul, bringing tears of gratitude to your eyes. He could magnetize a network of eight or nine intentional communities around the world, write music and books and give lectures in many languages.

But these above are only outward facts. By "authentic" I will simply say that his transparency opened him up to be seen even if all too often the result was that he would be judged by the world around him. There's no point in recalling stories from the book: you should get the book and read it. His transparency challenged some whose definition of spirituality was rigid and one-dimensional. His life was a continuous effort at divine attunement and as it poured through him he answered its summons regardless of personal convenience or outward orthodoxy. (Nonetheless, he was strictly orthodox when it came to techniques taught by Yogananda and the counsel he received from his guru.)

It didn't matter if the action he took or the statement he made turned out to be, or seem to be, in error. He accepted that too, though he seemed to accept all things gratefully as part of the hidden divine hand. In a deeper sense, there were no mistakes. (This was not a denial on his part; rather, it was an affirmation of the deepest truth of the soul.)

Some devotees are not even honest with their own consciences as if one could hide one's most hidden secrets from God. Never mind those whose conscience yields easily to convenience or desire. Swamiji's example, therefore, is nothing less than extraordinary.

In addition, to his example of discipleship and the heroic service he rendered his guru to the world, and in addition to the deep gratitude I and countless others feel for his friendship, I honor the example of his courage, his inner Self-sufficiency, his transparency, and the resulting authenticity of his being fully human. Accepting that the soul is nothing less than authentic, too many spiritual seekers cannot see the forest of Spirit through the trees of religious convention.

The "romance of religion" (as Yogananda called it) is viewed by too many to be in the robes and rituals and outward piety common to all faiths. To those attracted to the trappings of religion, Yogananda counseled "Make your heart a hermitage, and your robe, your love for God."

There is a story from India of the husband of a famous woman bhakti, Mirabai. For years she had prayed for her husband's religious conversion, thinking him to be an agnostic for lack of outward religiosity. But one night, when he cried out in his sleep to God, she woke him to say that she now knew his secret. He pleaded with her to not to say it but when she did, he sat upright in meditation and left his body (for he had vowed to do so if ever his love for God were discovered).

Extreme, to be sure. But do not "judge the book (of the soul) by its cover." Some saints appear even a bit grumpy or as martinets but they have their reasons to do so. Look into their eyes for they will twinkle like stars with inner joy. Note further how others around them are spiritually transformed and uplifted.

The deeper your love for God and the stronger your attunement with the Divine Will, the safer you will be in your spontaneous and intuitive expression of the soul's innate wisdom, joy, peace or love. Ultimately there can be no difference. For Swamiji's courageous example of expressing inspiration, I am deeply grateful.

Jai Guru! Jai Swamiji!

Swami Hrimananda



Friday, October 11, 2019

"Food of the Future" by Swami Yogananda


Paramhansa Yogananda wrote several mail-order courses. One of them he called ADVANCED SUPER COSMIC SCIENCE COURSE (1934). I've shared below from:

Lesson 1 - Healing by Spiritual Affirmation and by Astral Food


I've excerpted the segment on astral food as follows:

Food in the future -- Energy.


            The future food of the world will all come by receiving different rays from Cosmic Energy, Cosmic Rays, electrons, atoms, and air, drawn through different openings of the body. [Yogananda's guru, Swami Sri Yukteswar revealed that our planet is in an upward arc of increasing awareness based on certain planetary and astronomical phenomenon. He predicted that our current age, called Dwapara (dwa=second), would see rapid advances of knowledge as to the existence and use of subtle energy and atomic forces or rays.]

From Cosmic Energy.


            1. If one constantly keeps his mind concentrated on the point between the eyebrows (at the Christ Center) and sees there the Spiritual Eye and commands it to recharge the body with strength, it will do so. By doing this, people would cease growing old. [Comment: the "spiritual eye" referred to here is a specific image that can be seen by anyone regardless of belief or religion. Most readers of this blog will not require a description of the three concentric circles of gold, blue and a white, five-pointed star. More importantly and richly rewarding is the effort to maintain an awareness of the point between the eyebrows during waking hours, including meditation. By so doing, one's intuitive awareness both in general but also of subtle energy steadily increases. Practicing recharging the body at will as described above comes more easily when our awareness of this point in the body becomes stronger.]

            2. Drawing energy from the cerebrum and medulla by connecting the tip of the big tongue with the little tongue (uvula). [Comment: this is a preliminary stage of the advanced and powerful technique known as kechari mudra. See Swami Kriyananda's classic text, "Art and Science of Raja Yoga," Step 13, Yoga Postures, for an explanation.]

From the Sun.


            3. Energy may be drawn from the sun by covering the whole body with a piece of thick blue silk or a blanket and keeping the medulla exposed with the sun shining there, on the back of the head. Concentrate on the back of the head and feel it getting warmer and warmer. Feel the energy being stored in the brain and distributed through the body. [Yogananda elsewhere describes the valuable technique known as "Sun-Gazing." In the first or final minutes of sunrise or sunset it consists of gazing into the sun in a very specific manner at a time when it is safe to do so.]

            4. Take a sunbath and concentrate deeply upon the sun-bathed surface of the body, and drink the sunshine in through every pore of the body. Concentration on the sun rays gives one hundred times greater results than taking a sunbath absentmindedly. [Comment: in Yogananda's day concern for cancer from sun-bathing was more or less unknown. In some of his other lessons, he was careful to suggest as few as ten minutes exposure. Each person should determine what is best for themself.]

From Electrons.


            In order to receive electronic energy from the ether, expel the breath, remain calm while sitting in the erect posture, and feel the electronic energy surrounding your body and entering through your body cells, or receive energy through your fingers while your hands are lifted over your head.

From Oxygen.


            Sit upright on a chair. Close your eyes. Expel the breath quickly, but start inhaling very slowly through nostrils, thinking that the air is filling your brain, lungs, heart, spine, stomach, abdomen, thighs, legs, arms, and so forth. You can also inhale quickly and fill the whole body with the atomic power in the oxygen. [In his now-famous "Energization Exercises," Yogananda combined a quick "double" inhalation (short-long) with tensing the entire body, vibrating the entire body, then exhale through the mouth (and nose) with a double exhalation. "Tense with will; relax and feel" he instructed.]

[Below is an affirmation which Yogananda gave as part of this lesson]

"I am Thy son; I am wise.
Thou art happy; I am Thy child, therefore I am a happy child.
Father, Thou hast everthing. I am Thy child; I have everything.
Thou art ever-well; I am well, I am well.
We are Thy children; I wish all to be happy.
Thou art power; I am power."

I hope you will profit from this "food for thought" by Paramhansa Yogananda!

Swami Hrimananda




Wednesday, October 2, 2019

Is the Bliss of Meditation for Real? "No-Bliss-Oblige?"

I began my life of meditation from the orientation of snippets of Buddhism. I say "snippets" because whatever I thought I learned was most likely inaccurate or at least spiritually untested. 

But when in my search I also encountered the Yoga-Vedanta-Sankhya traditions, I was suspicious because the references to bliss or divine joy seemed to me to smack of duality. 

In fact, just the other day, after a talk I gave at a Sunday Service at a Unity church, someone politely cornered me to question my references to bliss and the joy of the soul. This couple challenged me, in a friendly sporting way, relying as they did on teachings from a more Buddhist perspective. They described the ultimate state of the soul as beyond states of joy or bliss.

I've heard it said that in some Buddhist teachings bliss is said to be but a stage on the journey to enlightenment but not the final state of consciousness.

The very language we use when we use the word "bliss" or "joy" naturally seems to suggest a dual state in which someone, an "I" is feeling some feeling called blissful. Hence, by the very definition of non-duality, the very self-awareness of such a feeling cannot be the final state of being. Or so the logic goes.

Paramhansa Yogananda described eight aspects of higher consciousness, one of which is joy and another, love. Swami Kriyananda would comment occasionally in describing love as, in some subtle way, almost a lower state than joy (or bliss) for the very same, or nearly same reason: love suggests a relationship: I-Thou. I don't think he meant this literally because even I can feel "loving" without the necessity of a person or a thing being the object towards which my love is directed or from which my feeling of love is stimulated. Feeling "loving" can arise from within.

Swami Kriyananda did quote Yogananda as saying joy is a safer aspect of the soul's nature to emulate or strive to express than love because humans all too easily "fall in love" with another person (or thing).

Then there is the testimony of saints that say that immediately prior to their enlightenment comes the "dark night of the soul" or the tempter (Satan, maya, etc.) during which the inner light (another of the eight aspects) vanishes and only darkness remains. 

There are saints, including Lahiri Mahasaya, who make references to high states of consciousness as places of dark-less light, light-less dark and so on. 

Finally, all great mystics admit, one way or another, that the final state of being is beyond name, form or description (even if they try by poetry or imagery to convey).

And on a more mundane but at least a relatively more accessible level of human experience, the testimony of deeply sincere meditators over decades of living and practice demonstrates that while they may be generally described as joyful persons, they do not laugh off pain and suffering, whether their own or that of others. 

When Swami Kriyananda first wrote the ceremony Festival of Light (used on Sundays at Ananda churches especially in America), he had a sentence that read: And whereas suffering and sorrow, in the past, were the coin of man’s redemption, for us now the payment has been exchanged for joy.

A few years later he edited the end of that sentence to read ...."has been exchanged for calm acceptance and joy."

As with the word "love" connotes merely human love, so the term "joy" cannot be extricated from the our response to, say, winning the lottery. Thus the term "bliss" is often used to elevate the implied meaning of divine joy to something more than merely egoic or of the conscious mind.

Partly then we have an issue of language. And partly the question remains whether or not the dissolution of the separate ego-self results in any awareness that includes a "feeling" experience such as joy.

Well, let's face it: the testimony of the masters, the saviors, the avatars, gurus, and saintly souls tells us that what they have found or become is worth every bit of the effort taken to re-discover it. I think that qualifies to be called "bliss?" 

Paramhansa Yogananda said "Yes." The Adi Shankaracharya said "Yes." He described the non-dual state with the term Sat-chit-ananda. Loosely translated by Yogananda as "ever-existing, ever-conscious, ever-new joy." It might be stretched to say it is a state of immortality, omniscience, and bliss. The term describes the nature of God, the state of samadhi, and the nature of the soul.

Yet it is also true and discoverable by any serious devotee and meditator, that there ARE states of consciousness, in prayer and meditation, wherein feeling of any kind is held in abeyance; feeling is latent like an undercurrent, just behind one's steadfast awareness. It cannot be said to be no-thing, nor can it be said to be any-thing. It simply IS. 

In his autobiography, Yogananda was challenged by a saint when asked: "You go often into the silence, but have you developed anubhava? Don't mistake the path for the goal. Yogananda commented that the saint was reminding him to love God more than meditation. Perfect stillness (awareness without a manifested feeling of any kind), then, is not, itself the goal. It is not a state of Oneness beyond one's personal consciousness.

Then there are other experiences wherein one is absorbed in a feeling state such as peace, calmness, joy, love or subsumed in the power of subtle sound or inner light, or transported in a flash of instantaneous perceptive images or insights (similar to what is described as the life review at death or near-death). 

Such experiences can enter one's consciousness as if about to dissolve one's separateness; or, one's little self expands into the experience such that the self no longer matters and barely exists. Time begins to slow to a standstill.

Put another way: Infinity embraces all! As Ananda-moyi-ma described God: “It (the Spirit) is, and It isn’t, and neither is It, nor is It not.”

A saint can manifest dryness or joy, asceticism and renunciation, or enthusiastic engagement, creativity, compassion and joy. It is and it isn't!

The ray of divine vibration which descended through Paramhansa Yogananda and the lineage which preceded him is, however, characterized by joy!  But that joy, like devotion, like the higher inner states of meditation, can nonetheless be subtle or hidden from outward view in a particular devotee. Look at the eyes, however: do they glow with joy? Infinity? Light? Calmness?  

It is not surprising that in our efforts to share the teachings of Yogananda we frequently reference or express joy as an overarching characteristic. Yet power, too, is an aspect of God. Yogananda could be very powerful at times. 

Great saints do differ in what qualities are made manifest in their lives and thus in the lives of disciples who are in tune with them. Yet as Swami Sri Yukteswar, the guru of Paramhansa Yogananda, was a Gyanavatar, he didn't "convert" Yogananda from being a bhakti, a Prem-avatar (of love and joy).

Yogananda had a life such that he was at ease in a wide variety of situations and seeming "moods." He was, in a sense, very "human." Indeed, fully human. 

Unlike aspiring saints who may have to hold back or to express austerity as part of their journey to enlightenment, Yogananda was born free, a purna avatar. It's not that he flaunted proper behavior, ethics, and the do's and don'ts of life (like some aspiring saints have done to show their avowed non-attachment to sense indulgences or unethical acts). 

Rather, he was freely expressive. His behavior was natural and unpretentious. These qualities, too, can be seen in his disciples. Swami Kriyananda, founder of Ananda, was a friend to all; unpretentious and natural in his actions according to circumstances.

Finally, we must simply admit that terms like "bliss" or "joy" only really have meaning in their being manifested in observable human consciousness and actions. 

By contrast, in an uplifted state of consciousness, in a state of samadhi, applying the adjectives of "bliss" or "joy" simply no longer apply except perhaps afterwards in an effort to share some aspect of what the soul experienced. 

It is and it yet it isn't. We can say samadhi is blissful and yet we must also say samadhi isn't limited by anything, including bliss. It simply IS. When awareness and feeling merge in pure consciousness, you cannot extract the one from the other. But neither would you trade it for any dual state of consciousness.

The "beamers of bliss" are right and the "no-bliss-obligers" are right. My lifelong mantra and response to life's ups and downs remains intact: BOTH-AND.

Joy or no-joy, I remain unshakeably the same, your own Self,

Swami Hriman-non-Da! 


Tuesday, September 17, 2019

Can God Be Known?


How to Know God!

The word “God” may only be three letters but this little Word carries a lot of weight in emotional and intellectual baggage. Scoffers and materialists naturally tend to say, “There’s no proof? Where is He? Searching for God, are you? I didn’t know He was lost?”

For many years I hesitated to use the “G” word for all of the confusion and objections inherent in its use. “Who could speak of God who doesn’t know Him,” I would ask myself.

Gravity cannot be seen; radio waves cannot be seen; the solar wind cannot be seen. Yet, we “know” they exist by observation and measurement of their effects. 

We can test their existence and assess their attributes.
Why should God be any different? Gravity doesn’t need our approval or recognition to exist. Why should God be pining away for our belief in Him? In order to explore deep space, the intricacies of higher mathematics and algorithms, split the atom, search for the Higgs Boson particle (the “God” particle), search for the cure for cancer, a person needs a highly specialized education, skills and equipment and must make intense efforts to be qualified even to try. 

It shouldn’t surprise us, therefore, if making direct contact with the Creator of this vast universe is going to take a bit of effort, education, skill, and dedication! God doesn’t owe us anything, does He? After all, humanity’s interest in Him is rather lacklustre, wouldn’t you agree?

To know God you have to have refined the most delicate and sensitive instrument in existence: your consciousness! Just as only trained personnel can fly a commercial airliner or operate a chemical plant or work on a nuclear reactor, so too those who know God are those who have put in the effort and acquired the skill and are “eligible.” Those who reach the “top” are called saints: scientists of the soul and cosmos.

Nonetheless, you might object and point out that unlike flying a jet airplane or doing brain surgery, God is (or is supposed to be) for everyone! But given “who” and “what” God is, he’s not going to be like the actor George Burns at the grocery store (who played the part of God in several movies). By any imagined or real definition of God you’re talking about a “pretty big guy!” Just as you’re not going to be able to fly to Washington, D.C. and walk into the president’s office to have a chat over a cup of coffee, God is kinda BIG; POWERFUL; AWESOME; INDESCRIBABLE; INFINITE; even if also charming, loving, and compassionate once you get on a “first-name basis.”

As gravity is evidenced by a falling apple, so God is evidenced by the magnitude, complexity, intelligence, beauty and power of the universe. As love can trump hate, and nature rises above destruction, and life renews in spite of death, so God’s presence can be intuited as the invisible and unifying Force of love and life behind all creation.

The joy of having skills, achieving success, experiencing human love, the companionship of pets, the touch of sunlight, breezes, sand and ocean and so much in life…..even life’s tragedies, perhaps especially life’s tragedies..... touch the human heart and bestow a sense of connection to a greater reality.

But, nonetheless, we have to admit that all of these attributes or signs are indirect: hints of cosmic Joy, intimations of the play of an invisible Hand.

But there are those who aver, indeed, insist that God CAN be experienced directly. In the gospel of St. John, he quotes Jesus saying: “But a time is coming and has now come when the true worshippers will worship the Father in spirit and in truth, for the Father is seeking such as these to worship Him.” God is a Spirit and direct contact with God must be made by and in Spirit. What is “spirit?” God is Consciousness: infinite, immanent, and pure and without condition; beyond or underlying restless thoughts, heaving emotions and ceaseless activity. “Be still and know that I AM God.” (Psalm 46:10)

The yoga of meditation has become accessible worldwide because, as Paramhansa Yogananda put it, “The time for knowing God has come.” In his famous life story, "Autobiography of a Yogi,” Yogananda’s guru, Swami Sri Yukteswar explains to Yogananda: “After the mind has been cleared by yoga of sensory obstacles (restlessness), meditation furnishes a twofold proof of God. Ever-new joy is evidence of His existence, convincing to our very atoms. Also, in meditation one finds His instant guidance, His adequate response to every difficulty.” [Chapter 14 – Experience in Cosmic Consciousness]

“Faith is evidence of things unseen” (Hebrews 11:1) Faith is acceptance, surrender and cooperation with the hidden but tangibly felt joy and presence of God moving through and informing one’s thoughts, feelings, and actions. Our bodies and ego are but vessels, containers, and transformers of God’s infinite power being brought to a practical focus here and now in the present moment and context. Like an electrical transformer that steps the voltage down to where it won’t damage appliances in our home, we are literally transformers of grace……..IF we choose to be.

We receive the gift of life in our bodies and minds but it is up to us to look behind the appearance of our own separate existence for the source of life. We have the opportunity to realize that it is a gift. Life isn’t ours; we receive it. From that awareness, we can choose to attune ourselves to that power, to that grace, to that divine life. By consciously inviting God’s grace into our lives to be used according to “Thy will (not my will),” the endless demands of the little ego are gradually dissolved like salt crystals in water. The result is increasing calm inner joy and strength.

Yes, we can know God. But the choice is ours. God says, “I will wait.” God has and IS all things but awaits our interest, our search, and, ultimately, our love. The skills to conduct the search can be learned; the knowledge is available. Meditation is the key to the search, but so also is purity of heart. It is the heart that must open, like a lotus, to the “truth that shall make us free.”

Be happy; be free!

Swami Hrimananda



Wednesday, August 21, 2019

How to be Thought-less!

Paramhansa Yogananda, in his now-classic life story, "Autobiography of a Yogi," describes yoga as "a method for restraining the natural turbulence of thoughts, which otherwise impartially prevent all men, of all lands, from glimpsing their true nature of Spirit." (Chapter 24).

From Chapter 41 of that modern scripture Yogananda gives this challenging poem from one "of the many great saints of South India...., Thayumanavar:

You can control a mad elephant;
You can shut the mouth of the bear and the tiger;
You can ride a lion;
You can play with the cobra;
By alchemy you can eke out your livelihood;
You can wander through the universe incognito;
You can make vassals of the gods;
You can be ever youthful;
You can walk on water and live in fire;
But control of the mind is better and more difficult.

Stilling the agitations of the "monkey mind" is the subject and goal of countless meditation techniques and millions of meditators alike!

Ramana Maharshi is one of the most notable 20th-century advocates of Advaita (non-dualism), particularly in what he termed "Self-inquiry:" the quest to know "Who am I?" The great teachings of East and West essentially urge us to "Know Thyself" and discover "Tat twam asi" (That Thou Art). Watching one's thoughts and/or breath are among the ubiquitous and universal techniques of focusing the mind in order to still the "natural turbulence of thoughts."

Techniques are given, and there are many, to help focus the mind in order to reach the point beyond our thoughts. Too many meditators mistake the path for the goal and continue with their mantras, devotions, prayers, or breathwork "until the cows come home." The cows, that is, of their returning thoughts.

Why is so little attention is given to the cessation of what one teacher calls the "self-structure." The small self (ego, subconscious, etc.) is a little dictator whose mission is to keep us focused on our body, its needs, and to protect, defend and affirm the personality (ego.) It does a good job from a Darwinian point of view but it doesn't give us anything beyond a fleeting and insecure fulfilment and a deeply entrenched habit of restlessness. Praise, one day, blame, the next.

For starters, almost nobody on this planet is the slightest bit interested in the cessation of mental activity called "me." After all, didn't Rene Descartes tell us that "I think, therefore, I AM?" For another, the cessation of mental activity is very, very hard (note poem quoted above). And for those very, very few who make a deep and sincere effort, what they get for their reward is that their ego-self gets to stare into the abyss of nothingness, facing the prospect of its dissolution! So no wonder even meditators take the equivalent of a "rain check!" 

[In a humorous aside, Swami Kriyananda, in his landmark book on raja yoga, "Awaken to Superconsciousness," gently chides the Buddhistic tendency to focus on negative aspects of enlightenment (a state of no-thing-ness (nir-vana)) as the reason the enlightened ones, Bodhisattvas, chose to defer their liberation and come back to help others!]

But what, then, is the reward of making the effort? To quote Krishna in the Bhagavad Gita, "Even a little practice of this inward religion will save you from dire fears and colossal sufferings." I'd add to this that the benefits of meditation, speaking generally and clinically, derive from the very effort to focus the mind inwardly and away from the senses, body, and ego. In an analogous manner, sleep too is essential for mental and physical well-being.

Thus I don't feel to dwell on the reasons the effort, challenging as it seems, is more than repaid. Besides, too great a focus on "what I get from this practice" will tend to undermine "what I get from this practice!" All great teachers of meditation caution that non-attachment to results--even of our meditation--is essential to success in every endeavor, including meditation. Besides, the reasons to meditate are as varied as those who practice it. 

How, then, best to focus the mind and transcend the thoughts? On this, too, I have to concede that the prescription is individual. There are many meditation techniques, philosophies, and, as stated just above, reasons to meditate. A strict approach, such as Ramana Maharshi's practice of self-inquiry, is probably too austere for most modern (and restless) minds. It is termed, in the yogic tradition, the approach of gyana yoga. Krishna states that meditating upon the formless (no-thought, or Absolute) is difficult for the average human. 

A devotional approach satisfies the heart's natural yearning to be loved and to love. One can meditate upon the image, feeling or thought of one's chosen deity, guru, or even an abstract principle such as love itself! But our culture is far from one that is comfortable with devotion, being, as we are, so fixed upon reason and analysis.

An energetic approach has the advantage of not requiring a complex belief system and is epitomized in the universally popular and useful approach of mindfulness: using the breath as the meditation object (with or without a word formula or mantra). In this Age of Energy, let "pranayam be your 'religion'" to quote a chant popular with Swami Sri Yukteswar!

Deeper practices of energy-meditation may involve a focus on the flow of subtle energy (prana or chi) in the chakras or the deep spine. The most well known of these is termed, simply, Kriya Yoga and was popularized by Paramhansa Yogananda (see Chapter 26 of his autobiography mentioned above).

What's wrong with thinking, you ask? The thinking and intellectual function of the human mind is a mixed gift: it is the fruit of the tree of the knowledge of good and evil. Thinking is necessarily logical and dual: this is not that, and that is not this! The intellect is a natural extension of the ego for it focuses on naming, labelling, distinguishing, and using for its advantage or protection the objects of the senses (people or things or forces it can control).  It has been well said that the mind makes a great tool but a poor master. 

Thus it is, by tradition from higher ages of consciousness, the power of the intellect (which can reveal the secrets of nature) is supposed to be given to or used only by one who has become identified with the soul, or higher Self. In such a case, this power is used for the good of all and not for self-aggrandizement or exploitation. It is obvious that at this time in history, this is far, far from the case.

Since the mid 20th century, it has often been said that humanity stands on the brink of self-destruction owing to our mastery of the tools of thinking, reasoning, analyzing and manipulating nature's secrets but that we have yet to save our souls! We have focused too greatly on the outer world at the expense of the inner world of consciousness. To this day, scientific dogma still insists that consciousness is the mere byproduct of matter, the brain, the body and evolution of the species. Reflection, and only a little is needed, would reveal the opposite: "I AM, therefore, I think!"

Thus it was that the noted historian Arnold Toynbee stated that while the west has conquered the east with its guns, the east will conquer the heart of the west with yoga. 

And finally, let me share this simple, uh oh: thought! The Thought-less Yogi emerges from the effort to still thoughts randomly throughout the day NOT just in the practice of meditation but between activities; before a phone call or email; at a stoplight. You learn to bring the monkey-to-heel by living increasingly in the "witness box" of the higher mind. This can be achieved whether your temperament is devotional, perceptive, or active. 

The state beyond thought, the transcendently aware state, must be felt, or intuited, not conceptualized. It is the portal to higher states of superconsciousness. As in Yogananda's quote above, the still mind "glimpses" our true nature as Spirit, as the formless I AM of all humanity, all creation, and of the Godhead. 

So train your monkey to be still and FEEL the stillness wherein no thoughts intrude. You may find it helpful to bridge ego consciousness to higher consciousness through the medium of a visualization from which you then extract the FEELING of transcendence. Examples include the image of the bright blue, cloudless skies on a sunny day; the vastness of the ocean when perfectly calm; the majesty of a great mountain; the roar of wind or water overtaking you; vastness of space in all directions; or the silvery-beam of moonlight filling you with deep peace and transcendent love. 

Once the raft of techniques has brought you to the shore, discard the raft and enter into PURE FEELING; PURE AWARENESS with no name, no form, no object to behold.

Joy to you!

Swami Hrimananda

Tuesday, July 30, 2019

Yogananda's Recipe for REJUVENATION!

From Yogananda's NEW SUPER COSMIC SCIENCE COURSE (1934) - LESSON 1 - PRINCIPLES AND EXERCISES FOR REJUVENATION!


PRINCIPLES AND EXERCISES FOR REJUVENATION

Rejuvenation exercise.
            1. Stand erect with arms stretched straight above the head. Relax while holding this position. Throw breath out and keep breath out for the duration of 14 counts. Inhale and feel that you are drawing energy through the finger tips into the medulla and body parts.
            2. Put chin on chest, tightening muscles of the throat. Slowly inhale, lifting head up and bending it backward. Relax, drop chin on chest, and exhale.
            3. The mental Rope Jumping Exercise. Swing your hands as if you are swinging a rope and jump over the imaginary rope.
            4. Exhale, and Squat on the haunches, sitting on heals. Stand, inhale, and hold breath, Counting 1 to 10. Then exhale and drop to squatting position again while exhaling. (Knees should not touch the ground and back should remain erect through whole exercise). Repeat five times.
            5. Raise arms sideward, shoulder high. Swing them forward, touching palms in front, then swing back to side position. Repeat 10 times.

Super silence method.
            Sit on a straight chair, spine straight. Expel the breath quickly, and keep breath out, counting mentally 1 to 10. Inhale slowly, hold breath, counting 1 to 10. Repeat 10 times.
            Then expel breath and forget it, not caring whether it comes in again or not. Concentrate on the toes of the left foot and say, mentally, “Om.” on each toe. Do same to the toes of the right foot. Then concentrate on the sole of the left foot. Say, “Om”. Do likewise with the right foot. Concentrate on the left and right calves, mentally saying “Om”. Do the same with the left and right thighs, left and right haunches, navel, abdomen, liver, spleen, stomach, pancreas, heart, left and right lungs, left and right hands, and arms, left side of neck, right side of neck, front throat and back of neck. Say “Om” mentally, concentrating on the pituitary gland, pineal gland, medulla, point between the eyebrows, mouth, big and little tongues, on the left and right nostrils, on the left and right eyes, left and right ears, cerebellum, and cerebrum. Then go up and down the coccygeal, sacral, lumbar, dorsal, cervical, medulla, and Christ Center at the point between the eyebrows, mentally chanting “Om” Try to feel that the whole body is surrounded within and without with the holy vibration of “Om.”

            Mentally add, multiply, subtract, or divide numbers. (For example: 12 and 123 = 246; 123 and 321 = 444; 444 divided by 2 = 222).

            Sit quiet and meditate on the joy of silence. Think of that joy as communion with God. The more you meditate, the more you will realize that nothing else can give you that refined joy but the increasing joy of Silence. That joy-contact in meditation is the contact of God. Pray deeply with devotion, first for God’s love, then for wisdom, happiness, health, prosperity, and then for the fulfilment of any specific legitimate wish.