Showing posts with label intentional communities Yogananda Kriyananda religion. Show all posts
Showing posts with label intentional communities Yogananda Kriyananda religion. Show all posts

Tuesday, August 12, 2014

Can Meditation Make You Happier?

This year's "Spiritual Renewal Week" (http://expandinglight.org/) at the Expanding Light Retreat (located at Ananda Village near Nevada City, CA USA), has for its theme, "Finding Happiness." Numerous speakers will share thoughts on many aspects of the increasingly vital topic, "how to find happiness." It just so happens that "Finding Happiness" is the title of the movie about Ananda's worldwide network of intentional communities, but it also presents to us in these days of great uncertainty, countless lifestyle options, and turmoil, a timely AND timeless subject.

It is difficult to keep up with the published studies on the effects of meditation on the brain, the mind, the body, and general "spirits." But the question is worth asking: "Can meditation make you happier?"

My favorite answer to these types of questions is, "It depends......on you!" Let's start by saying meditation can help you become calmer. Being calmer allows you to be clearer in both emotions and thoughts (two sides of the coin, I'd say). Being calmer allows you to make choices about your response to stress or anything that might make you UNhappy or LESS happy. To activate this potential, you have to make the effort to retain that calmness sufficiently well enough to use your will to remain even-minded, and to choose your response rather than react. Rather than bite someone's "head off," you might take a deep breath and remaining calm, patiently explain your thoughts. Etc. etc.

But meditation can take us deeper than simply remaining "mindful" and calm. There are stages of meditation and much of what's taught under the stress reduction category of "mindfulness" is just an entry level stage....unless practiced "longer and deeper," that is. Other techniques (combining attitude, feeling, intention, and the technical aspects of the deeper meditation science) can accelerate the depth of your meditation. But not merely mechanically. There's more to it than mere mechanics.

Many prior blog articles have explored aspects of meditation but for this blog, on finding happiness, let me say that a deeper experience of meditation partakes of the nectar of true happiness directly, without intervention of thoughts, intentions or techniques. It's like taking a bath or shower; standing under a weightless waterfall of joy and peace! Experiencing a form of happiness that is not circumstantial and not conditioned by any outer situation, one "knows" a joy that slowly begins to percolate through one's body cells and consciousness. Bit by bit, day by day, the bubble of happiness permeates your thoughts, attitudes and actions and, by so doing, magnetizes to you even greater opportunities for joy, for gratitude, for service, for self-forgetfulness..........for lasting happiness.

It would be fair to ask whether this deeper experience requires a belief system, a faith ideal, or any form of religious or spiritual affiliation or inclination. I want to say "Yes," but, in fact, it does not. But, which came first, the "chicken or the egg?" The one can lead to the other and vice versa. I cannot say for sure that deep and regular immersion in this state of consciousness can remain always a subjective experience with no intuition about God or "other" arising, but let me say, rather, that the search for meaning (and what is meaning if not happiness) will ineluctably, inevitably and indubitably lead us to the "truth that shall make us free." I think that's all I need to say because each soul's path to truth (and what is truth if not God) is unique and is his own. I can speculate but, no matter.

I will say this, however, those souls who intuitively are drawn to seek the "other" (as I have frequently commented upon in other blogs), who are open to the presence of God, Christ or the masters, in whatever form, and have an innate devotional awareness will have in place an important piece of this thing we call "truth." That's as much as I can say.

So, yes, meditation can help you find the wellspring of happiness that is, as we often say at Ananda, "within you."

I believe some of the key events are video streamed on the internet. Classes begin Monday mid-morning, August 18. See the link above for more information.

Blessings to all,

Hriman

Saturday, June 11, 2011

How and What does it mean to "Grow" Spiritually?

My subject tomorrow at the Sunday Service at the Ananda Meditation Temple is "How Can Devotees Rise (Spiritually)?"

As I prepare my thoughts for tomorrow, I figured I might as well share some of them on this blog.

Just as there's no point discussing the menu at a nearby restaurant with a good reputation unless you are hungry, so too there's no point in discussing spiritual growth unless you are seeking it. So this subject presumes a shared desire for spiritual growth based on a shared understanding for its value to us individually.

In the Bhagavad Gita, Krishna's disciple, Arjuna, asks, "What does one of spiritual realization look like, act, move, and speak?" Krishna's response is that one who has attained God-realization can maintain his equanimity under difficult circumstances; he is not shaken by desire or anger, for example, when others ordinarily would. Krishna's response, in other words, is very practical and demonstrable.

Doing good deeds is praiseworthy but neither good deeds nor religious ceremonies can bring us the permanent beatitude of perfect and permanent joy and freedom in union with God. Either have the potential to raise our consciousness above selfishness and egotism, but not necessarily very far without the inner intention and desire to do so as an act of devotion and self-offering to God. "The road to hell," it has been well said, "is paved with good intentions."

In the Sunday Service reading the quote of Jesus from the New Testament that is part of the reading is Jesus' response to Judas' criticism that Mary had spent money to buy a costly oil and herb to wash Jesus' feet when, in Judas' view, the money could have been given to the poor. The New Testament notes that Judas' view was not based on his compassion for the poor but on his attachment to the money itself (he was the treasurer for the little group's "purse"). Jesus said (famously): "The poor ye have always with thee, but me ye have not always."

Of course it's absurd to accuse Jesus of lack of compassion for the poor. This he demonstrated amply elsewhere. Besides, the text makes it clear the issue isn't the poor, at all. Instead, Jesus is saying that the challenges and sufferings of daily life (and, yes, the existence of poverty and injustice in the world) is a reality that is without end. This world, the saints and sages tell us in every age and time, is one of ceaseless flux. The unending play of the opposites (health, disease, life, death, poverty, wealth etc.) will go until the end of time.

Not that we who are incarnate in human form shouldn't strive to make this world a better place, and to alleviate the suffering of others. Such acts are the rightful response and duty of the soul whose compassion and sense of connection is based on the eternal principle of "we are one." Later in the Bhagavad Gita, in fact, Krishna describes the yogi as one who feels the joys and sorrows of all men even as, elsewhere, Krishna explains that one of wisdom remains unaffected by the vicissitudes of his own life.

Instead, Jesus is saying that when the opportunity or appearance of soul-consciousness comes into the life and consciousness of the devotee, it is the higher duty of the devotee to draw that inspiration into his own soul. Thus, Mary, who washed Jesus' feet as an act of devotion and recognition of Jesus as her guru, teacher, and a man of God-realization, made this inner communion her priority. When Jesus said "me, ye have not always" he meant it both outwardly to those disciples present but also to us -- far into the future, that we might both seek the inner Christ (and our guru whether in human form or in spirit alone),

It is this seeking (and finding) that must be the soul's priority. As St. Augustine wrote, "We were made for Thee (alone), and our hearts are restless until they find their rest in Thee." The world will go on as it must because the drama cannot exist without the play of opposites, but each soul must "individually make love to God." We can only achieve union with God one soul at a time. We can't do it by proxy for another person, nor any other person for us. No one can meditate or pray on our behalf without our own efforts as well.

In what form, then, does God appear to us such that we ought to make our attention and receptivity to Him a priority? Well, the big philosophical answer is God is in all things and in all hearts. But that's a little TOO big to be practical. God must therefore be in a Hitler or Stalin but attempting to seek Him in those forms is probably not a wise idea. Nor in pleasure, merely, riches, fame, fortune and the usual material pursuits of humankind.

How about churches with their congregations of like-minded devotees? Well, yes, that's a good start. Especially those churches which emphasize inner communion with God, not just social activism, dogmas, or rituals. This is where meditation plays such a large role in this new and modern era of globalism. For meditation is a practice for everyone. It transcends sectarianism, just as God, the Infinite Spirit, is our Father-Mother, Beloved, Friend of all. Yogananda wanted his churches to be like hives where the devotee bees could taste the nectar of God's presence and their own Self-realization. Based on that direct perception of God within, then, and only then, could their credos, rituals, and their acts of charity and fellowship be invested with God's power of transcendence.



To conclude I will say that in case anyone has come this far and has forgotten the "why" of spiritual growth, it is simple, just as ultimate truth is simple: lasting happiness. The reason we turn to God may, at first, be due to the suffering caused by our ignorance or errors. We may even turn to God in fear of His law of karma. But the real reason to turn within is for the love of God. Our hearts can never be satisfied with material playthings which are so evanescent and which so readily betray the hope and trust we invest in them. The love we desire; the joy we know is ours; the security we wish to build around ourselves; these can only be found in the Eternal Now, in the presence of God, and in the joy of our souls' rest in Him. This is gnosis and comes only through the 6th sense of the soul's power of intuition.

No one can convince you of this by logic. This gnosis is of the heart. Our life stories may differ by extremes but those who have turned to God (in whatever form we give to Him by name or definition) is based on this one simple reality: we "know" it is right for us. That having been said, the path to God-realization is filled with traps, tests, and detours. Both St. Francis of Assisi and Paramhansa Yogananda experienced times when they thought they had lost "contact" in the intensity of their spiritual service to God in others (their ministries), but when they "came back" to mindfulness, they received God's inner reassurance, that "I AM with you until the end of time." In their lives, however, they had already "found" God. In our lives we must not lapse smug upon the victories of past inspiration and upliftment. Let us remain ever watchful at the gate for His coming.

Blessings,

Nayaswami Hriman


Tuesday, January 11, 2011

There Ought to be a Revolution!

Years ago, probably in the 1940's, Paramhansa Yogananda, author of "Autobiography of a Yogi," and founder of the Self-Realization Fellowship headquartered in Los Angeles, encountered difficulties with the Los Angeles Planning or Building Department. In the way people do, a small group that included Yogananda were complaining about government red tape. Someone pipped up and said, whether humorously or in frustration, "There ought to be a revolution!" Yogananda was quiet for a moment and then said calmly but with quiet conviction: "There WILL be a revolution."

I recently finished a book by David C. Korten, "Agenda for a New Economy: from Phantom Wealth to Real Wealth." In briefest summary it's about how and why America should dump Wall Street in favor of Main Street. America and the western countries, and truly most of the world, is faced with a large bank overdraft. We have overdrawn the balance in the account of natural resources, energy usage, fair trade of useful goods and services, fair wages, respect for differences in race, nation, culture, and religion and so much else.

The rubber band of over-indulgence is near to snapping. There ought indeed to be a revolution and I think there WILL be a revolution. Naturally, as a yogi, I hope it will be peaceful but, let's face it, the odds of that happening are slim to nothing. We've seen riots occur spontaneously in different countries when price spikes in food, or shortages in basic commodities take place, or when wages or hours are cut due to austerity measures. And these are small potatoes.

There need not be any violence if enough leaders and citizens shared a common vision of what's needed. And if any country can gather the will to make drastic changes, I think America, for all her many faults, can do its part. But it's going to take a lot more hardship before the political and cultural will rises to the challenge. We saw a glimmer of heartfelt national unity immediately after the 9-11 attack. It didn't last long but we saw and felt it. And so did other countries.

But what David Korten is describing, even if it is but a fraction of the large areas of human activiity that are in desparate need of radical change, requires the overthrow of powerful people and vested interests. As Gandhi and King knew firsthand, those in power do not relinquish it willingly. Bankrupting them would of course do it but what we've seen is the bailouts only made those who triggered the need for the bailout, richer.

Faced with such odds, the authentic thing for most of us is to turn our back on that which we cannot change. Let the "dead bury the dead." Let's start new and promising things: small and creative businesses, communities, sharing with others what we have learned and have.....creating, in short, community, in all its rich variety of forms.

We need to revolt from and break away from dependence on government handouts, and go on alone. A song, "Go on Alone," is something of Ananda's theme song. It takes courage to leave a career, a "good" job, a looming pension, a comfortable home but haven't thousands (or more) already been forced to give up these things already? Why cower in the darkness, hiding your head in the sand, hoping the sandstorm will pass over you and everything will be just like it was before? It won't! The mainstream news is not worth exposing yourself to.

It doesn't take a whole population to effect a revolution. Study any revolution, peaceful or otherwise. It's usually a statistically insignificant percentage of the population that ignites the movement! And I'm not talking about being AGAINST anything but FOR sustainable, community, balanced living. If enough people stop borrowing money to buy consumer goods, and begin living real lives with real people who share real values, the edifice of power and greed will tumble like the walls of Jericho!

America is the best place for this second American revolution. Many here may seem greedy, selfish, and self-indulgent, but I think that's mostly what we've had the luxury to do for a relatively short period (since WW2). In general, America still has vitality, drive, creativity, and, yes, even high ideals.

A part of this better half of America died with the last of 3 assassinations: Robert Kennedy's. The election of Richard Nixon marked a detour or turning point in losing touch with our ideals, however flawed they have always been in their implementation. The cynicism and distrust brought about what we saw in ourselves in Vietnam and in some of our citizens' public brutality and hate during the height of the civil rights movement exposed and wounded our national self-image. We descended into self-involvement and haven't stopped since.

But now the necessity to pull out of this drunken binge of galloping consumption and debt will be the saving grace of this country's creative vitality and ideals. We have to recognize the opportunity and seize it.

Everything is going to be turned on its head: religion, politics, construction, manufacturing, retail, farming, health......and on and on. The basic trend will be that the individual, and relatively small or smaller groups of people, will need and will seize the initative to implement changes. These will largely be outside government control or influence, though in some cases, in partnership. With the federal, state, and local governments crushed under their own debt, imagine the thousands (or is it millions) who will become unemployed? Lord help us if we stop waging wars: what will become of all the soldiers and their contractors?

Yes: a tsunami is heading our way. It mgiht seem far offshore and too small to notice but by the time you see it, it will be too late. Those who live a God-centered life and guided by grace and strengthened with Divine power, who step off the wheel of unsustainable living and do so in harmony with others of like mind will not only find greater fulfillment but can act as instruments to help many, many others: whether by example or directly.

I am not a pessimist. I am an optimist. I base these things on what Paramhansa Yogananda predicted before his death in 1952 and what my teacher, Swami Kriyananda, has warned audiences about for decades, and from what knowledgeable forecasters in all fields are saying, and what just makes good, common sense.

Blessings, Hriman

Sunday, October 24, 2010

New Challenges Require a New Understanding

Great changes and great conflicts are taking place throughout the world. Much dialogue surrounds topics such as changes predicted for the year 2012. To me such dialogue symbolizes a shared inner sense of a growing need for quantum change, rather than incremental changes.

In the United States and in Europe we see basic ideologies being stressed and challenged. The cradle to grave social supports of most Europe countries are becoming unaffordable just as the United States has made a somewhat belated and overdue effort to create a healthcare safety net in the midst of the largest financial crises since the Great Depression.

Hardly a year has past since the sweeping victory of Barack Obama promised great changes only to find his proposed changes largely thwarted and still-born. In the United States, the self-image of individual self-sufficiency linked to distrust of government swelled in opposition to the spectre of growing governmental influence. Somewhat anachronistic "tea parties" have been growing like mushrooms after a rain decrying big government and more deficit spending while largely suggesting nothing practical or positive beyond business as usual and life as we've always known it.

These are, indeed, challenging times. The problems this nation and much of the world faces require bold leadership and new solutions right in the face of bankruptcy and political paralysis.

Our age is and continues to evolve in the direction of being an age of individuality, individual liberties, and personal initiative. At the same time, large institutions of all types (political, business, educational, scientific, medical, and religious) still hold the reins of power, wealth, and prestige. Nor is this likely to change anytime soon.

The paralysis in national and global solutions that we face will not be broken until great hardship and suffering has occured which is to say, by sheer and dire necessity, probably handled (and badly) by such large institutions. But long-term solutions will, whether in advance or after the fact, come from individuals and small groups of individuals.

It is my feeling that karmically the United States finds itself needing to have a cohesive and strong central government in order to help initiate the lifestyle and attitude changes needed even as that government is broke, is lacking in leadership, and even as our citizens reject and distrust it.

The good news is that this deadlock will invite the kinds of solutions that will serve all us the best because in greater harmony with the needs of our age. Thus individual states, cities, and counties (and their residents) will be forced to look for solutions and not depend upon the central government. Where those solutions suggest or demand a national concensus or at least involvement, that participation will be both voluntary and cooperative, rather than imposed from above.

In fact, with both the central government and the states becoming increasingly impotent because bankrupt, cooperation among institutions and citizens will be required even if, sadly, most likely forced upon us by circumstances for the fact of our not facing realities sooner.

We need to encourage a variety of experiments or alternatives around the country in areas of health care, for example, or in welfare, in reduction of carbon emissions just to name a few obvious areas. People love choices and de-centralized alternatives will encourage the necessary fermentation to find viable solutions.

Perhaps the role of a central government therefore is (at least in these critical areas where change is badly needed) to set very general goals, directions, and guidelines for sub-entities and individuals to experiment with. Other examples include health and safety in food handling, nutrition and diet, alternative energy, energy conservation, balanced immigration policies, responsible savings habits, legitimate investments, and a balanced long-term housing strategy (vis-a-vis mortgage, tax, and other housing policies).

One subject remains perhaps too big to handle but too big to ignore: military spending and its relationship to our strategic and legitimate global interests. How many "Vietnams" must we so ignorantly initiate before we face the fact that we are not capable or worthy of being the world's self-appointed policeman of justice and democracy?

Here, too, and perhaps here especially, we must face the fact that unilateral military action is (generally) inappropriate and unfeasible. Cooperative international action with nations who share our interests and ideals is the only and obvious way to soften the rough edges of national pride, misuse of power, and naked, but ignorant, self-interest.

Military spending alone, if not common sense, past experience, or wisdom, should demolish forever this nation's (out of date) cowboy-cavalry self-image.

One last subject equally large and difficult to address is a moral one. What nation can retain its vitality and creative vigor when dissipation of its natural resources, its financial wealth past zero into debt, or its citizen's morality through self-indulgence, selfishness, or violence becomes the norm?

I believe and endorse the concept of separation of religion from political life. But we have thrown out the baby with the bath water. We don't want nor would our culture tolerate censorship but affirmation, training, and encouragement of universal values of good citizenship, healthy living, and ethics - the development of national virtue, in other words -- should be at the center of what individuals and institutions champion in ways large and small. Funding for wholesome entertainment would be a refreshing change as would public-figure examples of modesty, civility and integrity. Demonstrating and championing the practical benefits of hard work, self-respect, healthy living, education, creativity, and self-iniative would do more than money or legislation to uplift and change for the better our nation and our world.

Blessings to all, Hriman

Sunday, September 26, 2010

Many are the Pathways to Truth

Religious sectarianism is an afront to people of intelligence, sensitivity and goodwill. It's no wonder the number of non-affiliated but religious-minded people continues to grow.

In Paramhansa Yogananda's now famous story, "Autobiography of a Yogi," his guru, Swami Sri Yukteswar, confronts the young swami-in-training (Mukunda, the future Swami Yogananda) and his adverse attitude toward organizations. Sri Yukteswar bluntly (was he ever NOT blunt?) asks Yogananda whether he would have found such wisdom if true teachers, current and past, were not willing to share their wisdom with others.

It was then that Yogananda vowed to do what he could to share with all the wisdom he had received. Thus, in short order, he embarked upon a life of self-sacrifice and service. Not many years later he came to America and against great odds and opposition began a nationwide (indeed, international) spiritual work.

I meet many sincere seekers in my work of teaching meditation, and in my association with the local East West Bookshop (in Seattle, WA). Among such people I find a distinct reluctance, even disdain, for participation or commitment in any form of organized spiritual work. This is understandable considering the bad name religion has earned for itself around the world. (Is not religion but organized spirituality--at least in principle?)

Oddly enough, despite sixteen years of Catholic education (grade school through university), I never felt the weight or burden of the organization. I took what inspiration I was blessed with and left the rest at the curbside. So I can't say I am a "recovering" Catholic. I treasure the inspiration and the great tradition of the saints and of mystical union that has been (more or less) preserved.

At Ananda, too, in my over thirty years of participation, I see the necessity of organization as separate from my inner relationship with God and Self.

What Swami Kriyananda has been saying in more recent years includes encouraging high-minded souls to join together in affirming their ideals. He points out that more good can be accomplished by cooperation and harmony than by separation and independence.

Ours is simply not a time nor an age where disappearing into the caves or hermitages either satisfies Spirit-seeking souls or serves the spiritual needs of those around us.

Yes, organizations are a pain. Indeed, both Yogananda and Kriyananda call them "evil" though in both cases I think more for effect than for absolute! After all, is not the creation, including our bodies and personalities, being dual, a kind of evil--at least if one defines evil as that which obscures the transcendent Divine nature of all things?

To grow spiritually we must learn to accept things as they are and be willing to serve and sacrifice. Self-sacrifice ("Yagya" in the Vedas) is a term that, in American culture at least, seems only to apply to military service! (Ironic, no?) We are, I believe, in the beginning throes of having to relearn this universal truth: all good comes from sacrifice.

Furthermore, to refuse to commit is all too often an affirmation of ego-separateness, perhaps hiding behind the veil of disdain and critique. It is a common truth that pride hides fear.

Therefore, I encourage those of goodwill and high ideals to "make your ideals practical" (advice Yogananda gave to Kriyananda long ago) and get involved. Better yet, committed. Like the old joke about breakfast: "The chicken's involved, but the pig's committed!"

Only by merging ourselve into a greater reality, expanding our sense of Self, can we ever find true and lasting happiness.

Joy to you,

Hriman

Thursday, August 26, 2010

Why Religion is Divisive

Religion is all too often a source of conflict, division, and judgment between the adherents of different faiths. It doesn't help that religion is inextricably linked with cultural and national identifies with their numerous biases, prejudices, language, dress, and traditions.

It is experienced spirituality that unites hearts. And not the superficial spirituality born of intellectual speculation or passing sentimentality but the realized spirituality that fosters action, forgiveness, and self-sacrifice.

I remember as a boy, growing up Catholic, being taught that the word "catholic" meant universal. I was thrilled at that thought. Later as I grew and became more aware of other faiths and the rigidity of my own faith did I experience the deep disappointment that was inevitable.

I was not alone, and indeed I joined the ranks of millions including such notables as Emerson and Thoreau in experiencing the thrill of discovery of the scriptures and philosophy of India. It was in my college years at Santa Clara University, halfway between Berkeley and Haight Asbury in 1969 when it seemed the staid and jaded adult world around us was breaking apart in favor of a new and hopeful reality. In the vision of the rishis, all time and space were united in the underlying consciousness of Spirit. At last a spiritual view that matched the goals and unfolding vision of modern science which sought the truth underlying all phenomena.

It is not really religion that divides us: it is matter, or outward appearances that command our attention and hypnotize us in seeing the difference rather than the underlying similarity. Our bodies, skin color, gender, language, dress, occupations, attitudes and customs divide us.

Paramhansa Yogananda, whose life story, "Autobiography of a Yogi," has been read by millions came to the West from India to bring a new expression of the ancient revelation of the Oneness of life. But the battle of form vs spirit is also universal. Whereas he would claim that the work he began did not constitute yet another sect, one of his closest disciples simply scoffed, "Of course, we are sect." What she meant is obvious: that to others what else could his work and teachings be but another sect? Yet what he meant is that he was offering an experience of reality that could help individuals transcend that narrower view of reality!

And so the division and multiplication continues. Spirituality represents the realization of Oneness and religion represents the effort to share and spread that revelation for the upliftment of others. Thus we find that even in the teachings of Paramhansa Yogananda, and indeed adding to that those of his guru-preceptors from India (Babaji, Lahiri Mahasaya and Swami Sri Yukteswar) there have been spawned different branches, teachers, books, and organizations.

That among some of them would arise disagreements, different points of view, attitudes, and controversy should hardly surprise us. Our souls have long been held captive to the body and the hypnosis of outward appearances. The soul's native omnipresence and oneness with God and all life is but a child trying to crawl, to stand, and to walk however haltingly.

Since Yogananda's message and his life's persona was so loving and accepting it seems especially a betrayal when the other human tendencies assert themselves and appear uppermost. For this reason has Swami Kriyananda recently returned "home" to Los Angeles where Yogananda took up residency so long ago and where he, Swami Kriyananda, lived for many years to share the purity of Yogananda's message and the love of Yogananda's heart.

Swami Kriyananda's efforts are a dynamic and courageous example for all of us to live by. He has affirmed Yogananda's unitive teachings and love in the face of scorn, indifference, and derision from some of his fellow disciples. Those of us who, as Yogananda's disciples, seek to represent him should especially take to heart his example. But for all souls, to seek truth, God, and love beneath the surface of all else that divides us is the noblest aspiration and our highest duty.

Blessings,

Hriman

Monday, July 26, 2010

Narrow is the Way?

Dear Friends,

Someone dear to me remarked recently that in her opinion the Ananda Communities and Sangha groups (wherever located though with some variations) are focused upon themselves and not welcoming. This was not the first time I have heard this comment. As much as I would like this not to be the reality, I had to ask myself why this might be true, is it a problem, and what can we do about it?

Putting aside any individual expressions of narrow mindedness or parochial self-interest, we have several aspects of Ananda that are relevant to this perception. For starters, a spiritual lineage that focuses so strongly upon meditation is bound to seem a bit "inward" to newcomers for whom meditation is not a daily or deep practice and lively and entertaining church services are perhaps the norm.

For another, a work so "alternative" and new is bound to require a much larger focus upon its core work than one better established and expanding outward in its interests. Ananda has been in existence barely forty years and while there are some eight residential communities and numerous centers and small groups around the world, this is far from explosive and the road has been a rough one on every level.

Though thousands of small communities were begun during the Sixties and Seventies when Ananda first started, few remain today. The odds against survival have been great and I won't attempt to catalogue the cultural, economic, legal, and environmental challenges. Even in the intentional communities movement (which as movements go is all but insignificant, socially), Ananda's communities are orphans. First because religious and not relying upon a consensus decision making process. The presence of a single founder, a spiritual leader and Swami, who is dynamic and a leading public figure, is itself anathema to most of the communities' movement.

Second, because not defining itself in terms of farming, ecology, sustainability, or social engineering goals, Ananda is largely ignored in the communities movement. (Ironically, in these areas of activity, Ananda has had a strong and long-term interest but simply hasn't made these a point of self-definition.)

Thirdly, Ananda's essential message is one of Self-realization. This relates to the goal of "moksha" or finding Oneness with God. This is not exactly your typical Sunday church-going message of doing good and behaving. It's not one that naturally spawns support groups, activities, or spiritualized entertainment for singles, marrieds, or youth groups. The intensity and revolutionary message of Self-realization (what to mention the effort required) comes across as somewhat "off-putting" to anyone seeking only comfort or even spiritual solace. (It should be acknowledged that religion does legitimately serve the human need for healing, whether physically, emotionally, or spiritually. Ananda has a dynamic and active healing prayer work around the world.)

Ironically, however, many of the support group activities mentioned above do in fact exist. But the goal of ego-transcendence does tend to dampen the proliferation of outwardly obvious emotionally satisfying expressions of ego-comfort. Nonetheless, you will see individual kindnesses and personal support expressed in many different forms from the birthday celebrations to medical advocacy. You just have to look more deeply perhaps.

Fourthly, the teaching of the need and role of the guru is very much a challenge to many. Perhaps some take umbrage at the outward signs of devotion and respect that are naturally tendered in speech and action. I know some object to even at the presence and role of ministers, what to mention having a charismatic leader (Swami Kriyananda), and not just one guru, but FIVE masters whose images command attention the moment one walks into an Ananda home or sanctuary.

Fifthly, the practice of kriya yoga meditation is, unlike all the other yoga practices at Ananda, only given after intensive training and discipleship initiation. In our modern era of freedom of information, this time-honored spiritual test of the student's commitment and intention are often not understood or appreciated. One pledges, moreover, not to reveal the kriya technique to others without permission. Holding to one "way" tends to offend modern (especially Western) sensibilities. Loyalty, as a human trait, is much lacking in modern culture and the value of going deep and staying true (in relationship, health habits, career, etc.) is not understood or valued in the age of texting and sound-bites.

Sixth and last is that "energy" is the basis of the spiritual practices. I could explore this from numerous angles but suffice here to say that at the heart of Ananda's philosophy, practices, and, most importantly, culture is the opportunity, often extolled, to put out "high energy." Few, especially those exploring tentatively a new faith or spiritual path, are prepared for embracing this message and not reacting to the intensity of energy encountered when first meeting a group of people, experiencing the ceremonies, and participating in the activities at Ananda.

For the no-less-than cosmic broadness of scope, and the emphasis upon individual self-effort that is characteristic of Ananda's philosophy, it is ironic that some might feel that Ananda members are self-enclosed in their interests.

In the end, however, each person's path to spiritual freedom is unique and each one's need and form of spiritual support and association must needs reflect that uniqueness. More than this is the undeniably deep commitment to personal self-effort to achieve "moksha" which is modelled by our guru, Paramhansa Yogananda, and our founder, his direct disciple, Swami Kriyananda.

While room for improvement is a constant need, I cannot help but conclude that some of this unfortunately negative impression comes with the turf of what it takes to strive for Self-realization amidst a culture so committed to ego gratification. At the same time, joy and humor are in no short supply at Ananda. I sincerely hope this is no mere self-justification, but as the sands of this life's time on earth show signs of running out,  I find myself drawn more and more to remain "in the Self." I admire Swami Kriyananda's unremitting commitment to be a divine friend to so many.

In time, Ananda's message, communities, and Sangha will expand and include many others with a wider range of commitment and understanding of that message. Swami Kriyananda has frequently redefined and redirected Ananda's work to keep inspiration fresh and energy high. I have faith that Ananda will carry on this legacy far into the future.

Joy to you,

Hriman