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Chapter 8

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The Great Kriya Saga (History for Fun)

Paramhansa Yogananda: History, Life, Mission

This book on Yogananda’s history doesn’t quite seem complete without the telling of some adventurous and mysterious saga: with kings, queens, knights, tragedy and victory. So here is one, simply for the reader’s enjoyment. Well…. maybe only those whose nature is a bit playful will enjoy it. Others (the more serious readers) might wrinkle their eyebrows, but that’s ok too.

So here the Saga begins:

Once upon a time…..
when men and women were becoming blind to the true and noble beauty of the Lord’s earth, a great and mighty warrior-king appeared from the ancient Oriental lands, and began conquering the Western world. His mission, given to him by his wise father and forefathers, was to establish a new and glorious kingdom. It was a mighty task indeed.

He appeared alone, when he was still young, but his radiant force was such that still today many a story is being told about his matchless valor: thousands were conquered, for his heart was truly mighty, noble, majestic, and also deeply wise. Light sparkled joyfully in his large, beautiful eyes as he went on conquering many lands. He was not tall, but his strength was so amazing that few could even understand it. His kingdom at first started small, but it grew every day as he strode from East to West to fulfill his glorious mission. His mighty sword was ever held high, brilliant, shining, carrying the symbols of wisdom, high-mindedness and indomitable strength.

The citizens of his kingdom were a happy folk, especially because of the ancient rite the King had taught them, which promised everyone complete freedom. A new light entered the citizen’s hearts, and a newfound joy pervaded their lives. It was ray of hope in a world that was often all too dark. It was a new kingdom, more beautiful than anyone had ever seen before.

The King soon established a Great Castle, which at times was radiant with laughter, at times dynamically silent, and at other times fervently busy with so many royal chores. Friendship, freedom, and tolerance could be felt in every corner of the Castle. Great and noble citizens came to live there, to join the King in his great mission.

The King was known to be a man of deep love for all, loving his closest and dearest friends as well as complete strangers. He in turn was deeply loved and admired by many, but, as it always happens, not by all. His enormous success far and wide kindled flames of dark envy in the heart of some of his close friends. The flames grew. Burnt up from within, some finally turned against the King, betrayed him, and even fought bitter wars against him. The King had to suffer periods of deep distress and sorrow, since he ever loved his friends who had now declared to be his enemies.

Still the King’s victories grew. His activities became even more expansive, and his name finally became known all over the world. He wisely established smaller castles throughout the kingdom. He trained people to become majestic themselves, and wrote many a kingly instruction for the benefit of all citizens. His fame expanded, his rite became well-known, and his life-mission was gloriously fulfilled.

Alas, his end finally had to come, and he gave his prosperous kingdom into the hands of a great and mighty son, who had proved to be the closest to the King, among all his sons and daughters. But, as the hand of fate decided it, that worthy son’s life lasted but a little while longer, and the reigns of the kingdom were soon passed on to one of the King’s daughters, who now became the Queen.

The new Queen was beautiful, was a woman of much love, and of complete devotion to her father. She was supported by the high and noble ministers of the court, and by her most intimate inner circle of royal counselors. She also trusted her ordained knights to faithfully carry out her queenly commands.

Her reign was strict, though, and she held the reigns of the kingdom tightly in her hands. Such had been the command of her father to her. Her royal scepter was richly ornamented, and at times she used it in an uncompromising manner. She underlined her position on the mighty throne, declaring to be the only representative of the King in all the world. The various smaller castles of the kingdom were tied to her through strict obedience. The Queen would not in tolerate any disobedience, disloyalty, or willful independence.

Thus it happened that a strong-armed knight, ranking high in the kingdom, highest after the Queen herself, and member of the inner circle, who had been made the “Chief of Knights” by the King himself, was fiercely sent away from the Great Castle, when he was in foreign lands, trying mightily to expand the kingdom’s boundaries. He was branded a traitor, and his once-noble name was from then on broadcasted all over the kingdom as being a disgrace to the King. But that knight recovered and grew strong again, much to the Queen’s displeasure.

More problems arouse for the Queen. Other Lords, far cousins of the same royal family, came invading the kingdom, bringing the same ancient rite which the King had taught. One came from the high Eastern mountains, another from the planes, still another from a far Oriental city. Their battles were successful, and they grew in strength.

Sometimes even wars were fought against them, since the Queen had proclaimed that in all the kingdom she alone was authorized to impart the ancient ritual. Even her knights could do so only in her royal name. She in her heart was a true royal monarch. But the citizens divided: some pledged their faithful unwavering loyalty to her, as the King’s daughter. Some followed other Lords, who more strictly maintained the Eastern tradition. Others turned away completely. Still others merely criticized and complained about the situation and the Queen, while a few were constructive and plentiful in sharing the King’s noble heritage in their own special way.

The Queen grew old. Her race was run. She, as a loyal daughter, had done her very best. The kingdom, however, had not expanded massively under her long reign. Yet she had protected it in all its beauty, so that the King’s name would ever remain a shining light in the whole world. The gardens were blossoming, the lakes were bright, the Castle spotless. The Queen had placed mostly the high ladies of the court in charge, and everyone had been well trained to say “yes” to them, with a smile.

But under the rule of the Queen many a strong, self-motivated knight had been driven away from the Great Castle. Conquering warrior eyes and voices were seldom seen there anymore.

The royal flags, the Queen knew, were conscientiously kept high and impressive, proudly declaring the name of the Great Castle. And the majestic emblem of the King was ever kept bright and polished, in golden color to underline its kingly value and importance.

A royal messenger, which the King himself had started long ago, is still being printed today and is regularly sent out to the citizens throughout the kingdom, but the number of its readers has diminished, as royal scientists have found.

Some valiant warriors within the Great Castle were still youthfully eager to climb their horse, as the King had always done, to fight bravely in the King’s name. But the Queen kept her knights in line, orderly, well-behaved, controlled, their knightly prowess subdued. All was safe for her, and all in place, all was preserved, just as it was when the King was alive… as if time had stopped. And she was content.

What will happen now that the Queen has died? Will the newly-crowned Queen loosen the reigns, and will a fresh and vigorous air breath within the castle walls, even though she is advanced in years? Will the knights again be shining in their valiant armor, as the King had been? Will they be able to match the numerous invading Lords, who act in all God-given creativity and freedom?

If not, the Great Castle might in time become a monument only – the memory of a great and incomparable King – like many other castles of old, which now are but a ruin. Then the other Lords will laugh freely, reigning East and West, saying, “The Queen never understood that the essence of the rite of the King has always been ‘FREEDOM!’”

Chapter 7

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Householder Swamis: Babaji’s Historical Gesture

Paramhansa Yogananda: History, Life, Mission

Here is quite a “juicy” question which might find formidable resistance amongst more orthodox devotees: “Does the Kriya Yoga tradition allow for a married person, a householder, to become a swami, even while he is still living with his wife or husband?”

“WHAT? NOOO WAY!” thunders with indignation the chorus of Indian orthodoxy. Their Western counterparts would not react differently: orthodox Catholics vehemently oppose the idea of a married man becoming a priest. It’s an unacceptable offence to their ancient tradition.

Yet, in the Autobiography of a Yogi we read about a historic event at the Kumbha Mela where Babaji made Sri Yukteswar a Swami. This happened during Lahiri Mahasaya’s lifetime: in January 1894, according to The Holy Science.

We also read in the Autobiography that Sri Yukteswar was later formally and officially initiated in Bodh Gaya: “After my wife died, I joined the Swami Order and received the new name of Sri Yukteswar Giri.” That event happened after Lahiri Mahasaya’s lifetime (after September 1895), as Yogananda explains in a footnote: ‘Yukteswar’ was his monastic name, which was “not received by my guru during Lahiri Mahasaya’s lifetime.”

(Swami Prajnanananda wrote a book on Sri Yukteswar, and describes this formal event: “Swami Shriyukteshwarji was initiated into sannyas, monastic life, by Swami Krishna Dayal Gir of Bodhagaya, on Guru Purnima, fullmoonday, of July in 1906.”)

Looking clearly at Yogananda’s quotes, we realize: when Babaji made Sri Yukteswar a Swami at the Kumbha Mela, his wife was still alive. He was a married man. Babaji, then, made Sri Yukteswar a “married Swami.” Sri Yukteswar back then fittingly called himself “Priya Nath Swami,” as one reads in his The Holy Science. Priya Nath was his family name. He was a pioneering “family Swami.”

But there’s still more to come:

Yogananda made Rajarsi Janakananda a Swami, giving him the orange robe and a Swami-name in 1951, complete with vow and ceremony, while he was a married man. His wife Frieda died after him. She, according to Durga Ma’s book, was the reason why Rajarsi ended up being buried in Kansas, not in Los Angeles, next to his Master. Yogananda, then, made Rajarsi too a “married Swami.”

Is the Kriya-path after all not a highly orthodox one? Maybe because it is designed for Dwapara Yuga? Good bye, oh ye old stiff boxes. See you next Kali Yuga!

Swami Kriyananda, seeing the need to redefine the ancient Swami-order for this new age, founded an innovative Nayaswami Order (“naya” meaning new), which allows for married Swamis. It might take a long time to get widely accepted. But even Sri Yukteswar got (and still gets) heavily attacked for his teaching that we are not in Kali Yuga anymore. Fortunately time is slowly moving ahead, changing people’s consciousness.

Thank You!

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Free-Will Donation

In India when visiting an ashram, one meditates there, listens, eats, and at the end one is free to leave a donation if one has felt benefitted. This site follows the same pattern: read, study, enjoy various texts you’ve been offered, and if it feels right to give something back, then please leave a donation.

Where does your donation go?

Your donation goes entirely to an inspiring Yogananda film project, “The Disciple,” which describes Swami Kriyananda’s meeting and life with Yogananda. The goal is to make Yogananda better known.

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Thank you. May Divine Harmony fill you.

 

Chapter 6

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A Historical Question on Kriya Yoga Authority

Paramhansa Yogananda: History, Life, Mission

This chapter might create some dispute, as it has done in the past. Let’s go slowly then, breathing deeply!

It was prompted by a letter by SRF to its members, dated November 1995, which discusses their viewpoint of many controversial topics, among them a crucial one: “Who is authorized to give Kriya Initiation?” Their position is that only SRF monastics have such authority, not householders, since that was the Guru’s wish.

For a moment let us remember Jesus and the apostles. He rebuked them, great though they were, for not understanding. After he had left his body, St. Peter was convinced that his message was only for circumscribed Jews. Hadn’t Jesus said so? Wasn’t he “the King of the Jews?” It was St. Paul, an outsider, who understood better: Jesus’ message was for the whole world.

It seems, similarly, that history places a calm question mark behind SRF’s Kriya claim. And if that question mark proves valid, it would be a pity if a misunderstanding, based on personal disposition (we all hear what we are ready to hear), would prevail over what Babaji has brought. It would be a true pity if householders would accept in their hearts that they are “second-class citizens” in the Kriya-world, never able to give Kriya, and if monastics felt superior to them. It would be a pity if our precious Kriya history got weakened in that way.

Here is what the letter says:
“Owing to a shortage of monastics in the early years, Paramahansaji gave permission to a few householder disciples to give Kriya under the auspices of Self-Realization-Fellowship. But as his life drew to a close,… he stipulated that Kriya was to be given only by monastics of the SRF order from then on.”

Let’s look at what history has to say about their statement, which was certainly made with good intentions:

These “few householder disciples” whom Yogananda gave permission to give Kriya because of “a shortage of monastics” were in truth not momentary hole-fillers, but some of Yogananda’s greatest and most important disciples.

And was it really a matter of “the early years?” Not quite, if one looks closely. Up to the end of Yogananda’s life, and even long afterwards, married disciples gave the sacred Kriya diksha, within SRF. Does that mean SRF was disobedient toward their Guru’s wish (since “he stipulated that Kriya be given only by SRF monastics”)? One wouldn’t think so. SRF was simply doing the right thing: letting these married disciples continue to give Kriya, since they had their authority directly from Yogananda himself. Here they are:

– Dr. Lewis, the first American Kriya yogi, was a married man, not a monastic. He was authorized by Yogananda to give Kriya, including the higher initiations. His authority as a married Kriya minister was never questioned until his death in 1960.

– Yogacharya Oliver Black was highly advanced, was married, lived in the spiritual community he had founded (not SRF), and was until his death a recognized Kriya-minister. His name was included in SRF magazines (until 1986 or later), in the lists of ministers authorized to give Kriya Yoga.

– Rajarsi Janakananda was a married man too. His wife Frieda died after him (see Durga Ma’s book). Of course Rajarsi, as Yogananda’s successor, was authorized to initiate disciples into Kriya Yoga. Nobody would have asked him: “But are you a monastic?” It seems the wrong question.

– Prabhas Ghose, the Indian YSS vice-president (the American SRF president is also the YSS president) until 1975, was a married man. He was Yogananda’s cousin and married, as Yogananda writes in his Autobiography, “one of the girls whom my family selected as a possible bride for me.” Prabhas became the married vice-president in YSS- giving Kriya Yoga.

– Peggy Deitz left the monastic life, following Yogananda’s guidance. After that, in a letter in early 1952, Yogananda wrote her and her mother lovingly: “You two are most wonderful among my richest gifts of all-time friends and followers of SRF… So glad Peggy is such a good soul-minister of Self-Realization.” In Yogananda’s mind, Peggy was simply a non-monastic minister, and he asked her to give Kriya initiation out there, to whomever she felt guided to give it. That was at the very end of his life.

– Kamala Silva was married to Edward Silva upon Yogananda’s request. Yogananda authorized Kamala to bestow the sacred Kriya initiation. She writes that in 1950 during a Kriya ceremony Yogananda blessed her, prayed silently, and then told her: “God bless you. I am giving my blessing to you for the thousands you will initiate into Kriya Yoga.” It seems clear that Yogananda gave her a life-long Kriya-responsibility, as a married woman. (You may listen to her beautiful voice recordings on www.kamalasilva.org).

This is why the claim is followed by a notable question mark.

Could we strengthen that question mark, giving it some further substance? Maybe. Let’s look at our bigger Kriya history. Wouldn’t Yogananda continue his Guru’s and Paramgurus example? Probably (though not necessarily so). At any rate, what example did the Masters of our Kriya line give? None of them drew the line between monastics and householders when deciding whom to give the authority to bestow Kriya initiation.

– Mahavatar Babaji as we read in Yogananda’s Autobiography chose a householder, Lahiri Mahasaya, as an instrument for disseminating Kriya Yoga to the world, stating that it was for “a deep purpose.” He had a householder give Kriya initiation day and night, bringing back to society that lost ancient art. Normal people “will take new heart from you, a householder like themselves,” Babaji told Lahiri. Should we scratch his directive for our modern age?

– Lahiri Mahasaya, called the “Father of Kriya Yoga,” authorized both householder disciples and swamis to give Kriya initiation. Panchanon Battacharya was a householder, while Swami Pranabananda was a sannyasin. Most Lahiri-lines actually claim that householders should play the dominant role in spreading Kriya Yoga.

– Sri Yukteswar was a householder with wife and daughter, for most of the time when Lahiri Mahasaya was alive. He became a Swami only when he met Babaji, which was shortly before Lahiri’s passing. Sri Yukteswar too authorized both householders and swamis to give the sacred Kriya initiation- a householder example is Motilal Mukkherjee, who is described in the original Autobiography of a Yogi as a “highly advanced disciple.”

– Paramhansa Yogananda, following his Master’s lead, authorized both householders and monastics to give Kriya, all life long.

Doesn’t their example give value to our question mark? And since we are at it: could we make it even a bit more solid?

Lets look far back into our ancient Kriya history: we read that Bhagavan Krishna was married, as was the “Father of yoga,” Patanjali. Both were married Kriya masters, according to Yogananda. Of course there was balance: historic examples of monastic Kriyacharyas (Kriya-teachers) would be Adi Shankaracharya and Lord Jesus (both teaching Kriya or a similar technique, according to Yogananda).

The SRF letter goes on to say that Yogananda originated a policy that “only the president, as the channel of Paramahansa Yogananda, has the authority to initiate in the Kriya Yoga,” and that he/she designates yearly ordained ministers to conduct the Kriya ceremonies.

That statement too might not pass without our calm question mark.

SRF says that this policy was originated by Yogananda. Could it possibly be that they misunderstood? Other disciples state that this policy was installed only years after the Master’s passing. Well, let us not quarrel here, but simply maintain this fair-minded question mark:

Did Yogananda really break away from the Indian Guru-disciple tradition, which authorizes the disciple? Did he really limit worldwide Kriya-authority not only to his organization, but to one single person (currently Mrinalini Mata)? What kind of energy does such a policy generate? Don’t the Kriyacharyas automatically get de-authorized, weakened? Is that Babaji’s way to spread Kriya to all lands?

There exist a letter of Yogananda, written four months before his passing (Nov.13,1951), to an Indian householder, K.S. Bylani in Poona. Yogananda tells him: “Please give Kriya Yoga only to those members of your family who are deeply interested and whom you feel will daily use it. God bless you and your family. My prayers will be with each of you.”

Here’s a funny and interesting conversation between Yogananda and Peggy Deitz (from Thank You, Master). “He told me to feel free to give Kriya or any part of his teachings to whomever I thought I should. I exploded, ‘Master, I can’t do that. Your office would have a fit!’ He said, ‘You divine nincompoop, whom are you following, the office or me?’”

SRF is a great and wonderful organization, doing much good, attracting marvelous souls. But in some matters it seems best to consider a question mark.

Chapter 5

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A Short History of Hong-Sau, the Energization Exercises, and the Aum-Technique

Paramhansa Yogananda: History, Life, Mission

Hong Sau

The Hong Sau technique, as most devotees know, isn’t a technique which Yogananda created some decades ago. It is ancient, and has been practiced by countless yogis for eons, just like Kriya Yoga and the Aum-technique.

Hong Sau, also, wasn’t something Yogananda learned from Sri Yukteswar. He learned it from some other yogi, and then included it in his Kriya-teachings. That is why other Kriya lines don’t practice Hong-Sau. What did Sri Yukteswar think about this new addition? In a letter to Yogananda, quoted in the Autobiography of a Yogi, he said: “Beholding your methods in chant affirmations, healing vibrations, and divine healing prayers, I cannot refrain from thanking you from my heart.” Sri Yukteswar certainly expressed the same appreciation for the Hong-Sau technique, otherwise Yogananda would never have taught it.

“Hong-Sau” is the Bengali pronunciation of the Sanskrit mantra, “Hamsa,” or “Hansa.” At least that is how it is usually explained. Or is “Hong Sau” maybe not only Bengali? Who knows how “Hamsa” was pronounced in ancient times! Swami Vivekananda once had a vision of ancient rishis reciting Sanskrit mantras, and said they sounded very different from the way they are chanted today. Yogananda writes in his Autobiography: “Ham-sa (pronounced hong-sau)…” In other words, he simply states that Ham-sa is really pronounced “Hong-Sau.” Was he a Bengali fanatic, or was there some deeper knowledge in him?

Hong Sau, we said, comes to us from a very distant past. “Hamsa” (Hong-Sau) is already to be found in the oldest of the Vedas, the Rig Veda (1550 BC, and earlier it was transmitted orally). It refers to the supreme Lord. It also stands in yoga scriptures for the Self (atman). Hamsa stems from the Sanskrit words “Aham-Sa,” which literally mean “I am He.”

Hamsa (Hong-Sau) is explained in ancient yoga scriptures to be the sound of the subtle breath itself: the entry of prana into the body causes the sound “ham,” the ejection of prana out of the body the sound “sa.” Therefore the body itself is thought to automatically recite this mantric sound 21.600 times a day. This spontaneous sound is widely known as “Ajapa Mantra” (unpronounced mantra), or “Ajapa-Gayatri,” (unpronounced Gayatri Mantra), or simply “Hamsa-Mantra.”

In his Autobiography Yogananda similarly states: “Ham-sa (pronounced hong-sau) are two sacred Sanskrit chant words possessing a vibratory connection with the incoming and outgoing breath. Aham-Sa is literally ‘I am He.’”

Yogananda described these mantric sounds as “sacred.” The ancient texts agree. The “Gheranda-Samhita” instructs to recite this potent sound constantly, to arrive at a state of exaltation.

“Aham”, when pronounced in mantric form as “Hong,” becomes a bija (seed) mantra, vibrating with the inhalation. Its vibration corresponds, as yoga treatises teach, to the ascending current in the ida nadi. “Sa” becomes “Sau” in mantric form, and vibrates with the exhalation, and with the descending current through the pingala nadi.

The ancient technique of “Hong-Sau” is meant to bring the yogi towards mental calmness, helps him to withdraw his energy inward, and to lead him naturally toward breathlessness. In breathlessness the twofold vibration of “Hong” and “Sau” combines into the single omnipresent vibration, Aum.

Several Masters and scriptures don’t teach “Hong-Sau,” but “So-Ham.” Again, in India some yogis teach the Sanskrit version “Hamsa.” All traditions need to be respected, but disciples of Yogananda should practice what their Guru taught. If his devotee thinks, “Maybe the official Sanskrit version, or the inverted version, would be the better way to practice,” well, he might simply lack a basic understanding of discipleship.

And if, on the other side, he thinks, “I must convert others to my Guru’s ‘better Mantra,’” again some understanding seems missing.

About the ancient symbolism of Hamsa/Hong-Sau: “Hamsa” is traditionally translated as “swan,” (even though literally it means goose), which in ancient Indian scriptures is the vehicle of Brahma, the Supreme Spirit. The swan is also said to possess the sacred knowledge of Brahma. The flight of the Hamsa thus symbolizes the escape from the cycle of samsara (reincarnation). The swan also lives on water but its feathers are not wetted by it, so similarly a “Hong-Sau-Yogi” learns to live in this material world (maya), while being untouched by all its illusions, temptations, and traps. With “Hong-Sau” we strengthen the untouched observer inside. (The soul is the observer, Yogananda wrote.)

As the symbol of discrimination, the white Hansa swan is credited with the ability to separate the true soma nectar from a mixture of milk and water.

A “Parama-hamsa” symbolizes the “supreme swan,” the highest of yogis, a liberated being. Yes, Yogananda wrote his title “Paramhansa,” and it seems we should honor his choice. “Parama-hamsa” could, for fun, also be translated as the “supreme Hong-So,” meaning “the supreme I-am-He.”

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The Energization Exercises

In contrast to the anciently-existing Hong-Sau-technique, the energization exercises were Yogananda’s personal creation. He started (or “discovered”) them in 1916, as he writes in his Autobiography. In time he expanded them into a set of 49 exercises.

The energization exercises are his precious contribution to the world of yoga. But of course the principles of energization too are ancient (as are all true principles), and have been used by countless yogis in the past. In classic yogic terminology this method is called prana-dharana (concentration of prana), signifying the technique of projecting life-force (prana) into specific parts of the body, in order to restore specific organs, limbs etc. to health.

Yogananda, then, with the energization exercises, taught ancient principles in a new form, one might say. “People do not know what they have in these exercises,” Yogananda wrote. Done well (pulling prana into the body through the medulla oblongata through will power, and directing it to the body parts), they can perform miracles of healing, physically and psychologically.

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The Aum Technique

The Aum-technique which Yogananda taught is equally ancient. Sound is one of the principal and oldest means by which yogis have thought to focus their attention. It is a practice of Nada-Yoga, which is a prominent teaching in the Yoga-Upanishads. The practice of listening to the inner sounds is called “Nada-Anusandhana” in yoga treatises. In those ancient texts the subtle sound one listens for is often called “Shabda.” The ultimate sound to be heard is called “Shabda-Brahman,” the sound of Brahman: “AUM.” The inner sound is said to bring bliss and knowledge, and is described as a boat which takes the yogi across the ocean of delusion, to the Absolute.

In several yoga scriptures, interestingly, different inner sounds were associated with the different chakras. As we see again, Yogananda taught ancient and ever-new wisdom. Indeed, could inner facts ever change?

The “Aum-board,” incidentally, which Yogananda recommended for the Aum-technique, can be admired on old Indian drawings.

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Jyoti Mudra

“Jyoti-Mudra” (Light-Mudra), the technique Yogananda taught for seeing the inner light (“Bhagavan Jyoti”), is called in Yoga treatises “Shan-Mukhi-Mudra,” the ‘six-openings-seal.” It is referred to, for example, in the ancient “Goraksha Paddhati,” which explains it as the blocking of the ears, eyes, and nostrils with ones fingers: one covers the ears with the thumbs, the eyes with ones index fingers, and the nostrils with the remaining fingers. This Mudra, one reads there, is recommended for the manifestation of the inner sound. Yogananda taught it for seeing the inner light. Interesting! Well, if one thinks about it, he also taught that the Aum-vibration is experienced as both sound and light.

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Maha Mudra

Maha Mudra (Great Mudra) too is a very classical yoga practice. It is said in the Goraksha Paddhati (see above) that it purifies the entire network of the nadis. And the most central Hatha Yoga scripture, the Hatha Yoga Pradipika, says that Maha Mudra awakens Kundalini-Shakti, the “serpent power.”

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The Point Between the Eyebrows

Lahiri Mahasaya wrote in a letter, quoted in the Autobiography of a Yogi: “He who has attained a state of calmness wherein his eyelids do not blink, has achieved Sambhabi Mudra.”

This particular Mudra (also written “Shambhavi Mudra,” meaning “Shiva-Mudra”) is one of the most important (and often kept secret) Mudras of Yoga. It involves steady gazing at the point between the eyebrows, trying to become completely absorbed in the inner “sign.” “Mudra” means seal, and Sambhabi Mudra is perhaps the most esoteric seal of all, known to saints of all religions (who are always depicted looking upward). It is a closure (seal) to the outward world, to become absorbed within. And Yogananda clearly described that secret “sign” which one sees in Sambhabi Mudra.

Interestingly, as one understands from Lahiri Mahasaya’s letter (printed in his handwriting), he taught this divine practice to be done with open eyes. Yogananda taught that half-open eyes or closed eyes are both good. The painting of Babaji is a perfect Sambhabi Mudra image, with open eyes.

Yogananda taught the ancient Sambhabi Mudra to be practiced at the end of Kriya or Hong-Sau, with deepest soul-devotion. Never end your meditation with techniques. Sit for a long time: “I will leave my finite mansion for my Infinite Mansion through the tunnel of the Spiritual Eye and breathlessness.”

Yogananda, one might conclude, is much more of a traditional yogi than is generally known, continuing a long yogic tradition. He taught central and sacred yoga techniques of ancient lore for modern men and women, for you and me.

Well, the important thing is to practice: banat, banat, ban jai (doing, doing, one day done)!

Chapter 4

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The History of Kriya Yoga

Paramhansa Yogananda: History, Life, Mission

Kriya Yoga, “the airplane route to God,” yet still relatively unknown today, comes to us with an incredible past and history. Its light has been shining on the firmament of the ages, as a redeemer of countless souls. Its history is filled with the most illustrious saints and masters. And all of us who are part of this sacred Kriya tradition are bathing in their silent blessings. Kriya Yogis are linked to a truly fascinating legacy.

When we talk about Kriya Yoga, we mostly think of Yogananda and his line of Kriya-Gurus: Mahavatar Babaji, Lahiri Mahasaya, and Sri Yukteswar. However, what we are seeing is like a chain of which we have picked only a little bit out of the ocean, and that is all we can see. The chain itself goes down under the ocean for who knows how far!

Kriya Yoga, it is said, reaches back to the very beginnings of yogic life. Why? The reason is that Kriya, the highest technique of Raja Yoga, draws on universal, central facts of human nature. “The law of Kriya Yoga is eternal. It is true like mathematics; like the simple rules of addition and subtraction, the law of Kriya can never be destroyed. Burn to ashes all the books on mathematics, the logically-minded will always rediscover such truths; destroy all the sacred books on yoga, its fundamental laws will come out whenever there appears a true yogi who comprises within himself pure devotion and consequently pure knowledge.” (Sri Ananda Mohan Lahiri, a grandson of Lahiri Mahasaya, quoted in Autobiography of a Yogi)

Kriya of course has not always been called “Kriya Yoga.” Babaji renamed it “Kriya Yoga” for this age. Yogananda writes: “Kriya Yoga is described in certain scriptures as Kabali Pranayama” (or Kevali Pranayama, or Kevala Pranayama, according to dialect. “Kevala” means “alone”, referring to the Self). “Kabali Pranayama was considered to be the greatest of all techniques in controlling prana (life force).” It scientifically leads the devotee to breathlessness. “Breathlessness is deathlessness.” The result is Cosmic Bliss.

“Kriya is an ancient science,” Yogananda writes. Mahavatar Babaji rediscovered and clarified the technique after it had been lost in the Dark Ages. Babaji revealed to Lahiri Mahasaya: “The Kriya Yoga which I am giving to the world through you in this nineteenth century is a revival of the same science which Krishna gave, millenniums ago, to Arjuna, and which was later known to Patanjali, and to Christ, St. John, St. Paul, and other disciples.”

Let’s look at some of these world-famous Kriyaban-saints, since at least we know about these parts of the Kriya-chain!

~~~

Bhagavan Krishna

Around 700BC (plus incarnations much earlier)

Sri Krishna, an avatar, taught Kriya Yoga, as we’ve just heard. Thus Arjuna and his heroic Pandava-brothers received the Kriya technique from him.

Krishna’s life as a Kriya-teacher alone would suffice to make our Kriya history unforgettable. But again we are seeing only the surface of a long invisible chain: Krishna had already taught Kriya in his former lifetimes. “In an earlier incarnation” he initiated Vivasvat into Kriya Yoga, as Yogananda writes in his Autobiography of a Yogi, explaining a certain passage in the Bhagavad Gita. Vivasvat in turn initiated Manu (his son), India’s great law-giver. Manu later initiated his own son Ikshwaku.

For Westerners, these names don’t mean very much. For Hindus, however, they do. It is as if we were told in the West, “Krishna gave Kriya to Noah.” Manu in Hinduism is considered the progenitor of humankind, who gave laws and religious rules for Hindu life. Ikshvaku is considered to have been the very first king in ancient India (and founder of the Sun Dynasty). We are talking eons ago, much longer than our Western history is dealing with.

For those interested, here is the particular passage of the Bhagavad Gita, in which Krishna reveals his role in the ancient history of Kriya Yoga:

“The exalted Lord said to Arjuna: “I gave this imperishable yoga to Vivasvat. Vivasvat passed on the knowledge to Manu; Manu in turn gave it to Iksvaku. (4:1)

Handed down in this way in orderly succession, the Rajarishis (royal rishis) knew it. But, Arjuna, by the long passing of time, this yoga was lost sight on earth.(4:2)

I have this day informed you about that same ancient yoga (Kriya Yoga), because you are my devotee and friend.” (4:3)

Arjuna then asks how this can be possible, since Vivasvat lived long, long before Krishna.

Krishna replies: “Many births both you and I have passed through. I can remember them all, but you cannot.” (4:5)

In short: Krishna refers to the incredible antiquity of Kriya Yoga, and to the fact that he has been around forever, in one form or another, to teach and revive it.

Kriya was taught again and again, but then was also always lost, with the ebb and flow of the Yugas. The history of Kriya Yoga is a long record of great yogis who brought this science back again and again to its central focus, with Krishna as the charioteer of it all.

In this Yuga cycle too, Kriya Yoga was guarded by “royal rishis” until the coming of the materialistic ages. Then, due to priestly secrecy and man’s indifference, the sacred knowledge gradually became inaccessible. And once again Krishna, in the form of Mahavatar Babaji, revived it, in a most spectacular manner in a golden palace. A spiritual renaissance was set into motion for this age, which “will encircle the globe, and aid in establishing that brotherhood of man which results from direct perception of the One Father.”

~~~

Elijah

Around 850 BC

Elijah (Elias) is described as the loftiest and most wonderful prophet of the Old Testament. Elijah was the Master of Elisha (Eliseus), who, according to Yogananda, was later reborn as Jesus Christ.

Elijah (and therefore Elisha) practiced Kriya or a very similar technique (see Autobiography of a Yogi). Elijah, like Kabir and Jesus, was able through Kriya Yoga to cause his body to dematerialize at will. In death he “simply” ascended in “a chariot of fire.” Yogananda explains: “Certain yogis, like Elijah or Kabir, converted their bodies into astral currents and merged them in the Cosmic Light, without going through the ordinary phenomena of death.” Kriya Yoga was their “trick”!

At any rate, unknown to most people, we have Kriya Yoga prominently represented also in the Old Testament. Jews could therefore be inspired to practice Kriya too.

~~~

Patanjali

200BC – nobody knows for sure

Patanjali was one of the ancient avatars, and is known today as the “Father of Yoga.” He was the great exponent of Raja Yoga, and taught ashtanga yoga (“eight- limbed” yoga) in his famous Yoga Sutras. Patanjali’s teachings are central to yoga, and could never be thought away from yogic history.

And well: Patanjali too was a Kriya Yogi, as Babaji states in the Autobiography of a Yogi.

Most interestingly, Georg Feuerstein (one of the foremost yoga scholars today), in his acclaimed Encyclopedic Dictionary of Yoga, writes: “Even though Patanjali’s Yoga has achieved fame for its eightfold path, it is likely that this particular systematization was merely cited by Patanjali, and that his own contribution to Yoga was Kriya Yoga.”

~~~

Shankaracharya

Most say around 700AD, others claim 500BC

Shankaracharya (Shankara), foremost exponent of the Advaita (non dual) Vedanta philosophy, was the reformer of the ancient Swami order in India. All the ten Swami orders go back to him as the first, “Adi” Shankaracharya. All swamis thus trace their spiritual lineage to one common guru, Shankara. He is certainly one of the most pivotal figures in yogic tradition.

Shankaracharya is widely recognized as a philosophical genius, a saint of the highest order, an incredible astrologer and writer. He established the four main “Shankaracharya Maths”, where the four main Indian spiritual authorities reside until today, in the four corners of India.

Mahavatar Babaji states in the Autobiography of a Yogi that it was he himself who initiated Shankara into Kriya Yoga. Yogananda told the fascinating story how Shankaracharya came to accept Kriya initiation from Babaji.

~~~

Jesus Christ

About 0 AD

Jesus lived in India during his “lost 18 years,” and practiced and taught Kriya Yoga. His disciples, the apostles, too, were Kriya Yogis, as Babaji states. Even St. Paul, who didn’t know Jesus personally, received Kriya- either in vision from Jesus, or from his direct disciples, in Indian fashion.

Through Kriya Yoga, St. John could share his cosmic experiences: “In the beginning was the Word…” In Revelation he talks about the mystery of “the seven stars”, and the “seven churches.”

Through Kriya Yoga, St. Paul could declare: “I die daily!”

Kriya Yoga might daringly be described as the essence of Christianity, and Kriya Yogis as the truest Christians.

Jesus still today works hand in hand with Babaji, as Yogananda states. Kriya Yoga through them will finally spread all over the globe. Kriya Yogis today are spiritual forerunners, pioneers, like the early Christians. May they hold the light of Kriya high.

~~~

Kabir

1440 – 1518

Kabir too was a great Kriya Master, as we read in the Autobiography of a Yogi, and received Kriya initiation from Mahavatar Babaji.

Kabir was called the “Creedless Master,” who scoffed at the ancient rivalry between Hindus and Muslims. He happily was the guru of both Hindus and Mohammedans.

The final act of Kabir’s life exemplifies beautifully his non-sectarian teachings: At his death the disciples were fighting if his body should be buried in Muslim fashion, or burned in Hindu fashion. Kabir rose from death, telling them: “Half of my remains shall be buried by the Moslem rites, and let the other half be cremated with a Hindu sacrament.” He then vanished. When the disciples opened the coffin which had contained his body, nothing was found but a dazzling array of gold-colored champak flowers. Half of these were obediently buried by the Moslems, who revere his shrine to this day. The other half was used for Hindu rites.

If Kabir should return today, again as a Kriya saint, he would probably work hard to dissolve the childish controversies of various Kriya lines, which teach: “Our Kriya tradition is the true, highest, and original Kriya.” He might answer (in Kabir’s poetic way): “All those who bathe in the Kriya-Ganga are my children.” And, “It is the flowering that counts, not the flower!”

~~~

Trailanga Swami

1601-1881

Trailanga Swami is described by his devotees as “the greatest of the known Kriya Yogis.” He was a rebel, a public problem child, ever naked, enormously fat, performing publicly all kinds of stunning miracles. He was a good friend of Lahiri Mahasaya. Trailanga’s guru was called Bhagiratananda Saraswati, who initiated him into Kriya Yoga. Trailanga Swami came to be know as Sachal Vishwanath (moving Lord Vishwanath or Shiva).

Here’s a little story, typical for his tumultuous personality: Ramakrishna, the great master, went to Varanasi to meet Trailanga Swami in 1869. Trailanga took his urine and sprinkled it on the idol of the Goddess whom Ramakrishna worshipped, and asked him: “What is the difference between my urine and Ganga water?” Ramakrishna, instead of being provoked or offended, saw that Trailanga’s words were his true inner realization. He therefore said about Trailanga: “I saw that Universal Lord Himself was using his body as a vehicle for his Manifestation.”

~~~

Mahatma Gandhi

1869-1948

The Mahatma (“great soul”) also became a Kriya Yogi, through Yogananda. He thus recognized the greatness of what Yogananda taught, and is now part of the Kriya tradition.

“Other prophets,” as Yogananda writes in his Autobiography of a Yogi, also practiced Kriya, and are part of the chain of the Kriya history. India’s ancient King Janaka (guru of Sukdeva, who was the son of Vyasa, the author of the Mahabharata), whom Krishna mentions in the Bhagavad Gita, was one of them, as Yogananda wrote.

Of course in this recent period we would have to add to the Kriya history the exalted disciples of Babaji, Lahiri Mahasaya, Sri Yukteswar, and Yogananda. Swami Kebalananda is just one luminous example, who said: “I myself consider Kriya the most effective device of salvation through self-effort ever to be evolved in man’s search for the Infinite.”

And as Kriya Yoga has an incredible past, with Jesus, Krishna, Patanjali, Shankaracharya in its midst, so will its future be glorious. The Kriya-chain is energetic, and keeps growing. Yogananda writes in his Autobiography of a Yogi: “The blessed role of Kriya Yoga has hardly more than just begun!”

Enough now of history and theory. Lahiri Mahasaya counsels us: “Continue ceaselessly on your path to liberation through Kriya, whose power lies in practice.” So let’s get these currents going, going, going, to finally exclaim: “JAI KRIYA YOGA!”

Chapter 3

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History of the SRF Magazine

Presented (just for fun) by Andy and Serafi

Paramhansa Yogananda: History, Life, Mission

“In this world, we are all a little bit crazy, and we don’t know it, because crazy people of the same kind mix with the same kind of crazy people. When people differently crazy come together, then they find out about their own craziness.”

One inspired day, after having reflected on these words of Yogananda, Andy, a free-style devotee, and Serafi, a devoted SRF-member, decided to come together to chat, finding out about their “craziness” by mixing with each other. The topic they decided to discuss was “The history of SRF magazines.”

Yogananda made another fun statement: “I sometimes think God must be watching in amazement this big zoo of human beings here.” Well, Andy and Serafi were two somewhat different “animals” of God’s big zoo, who perceived the world with very different eyes. So at first they examined each other doubtfully, but then happily sat down for a good cup of tea and a piece of cake. Soon they began appreciating each other’s company. Did they agree on everything? Hardly. But they were able to “agree to disagree,” as broad-minded people do.

They began to study the old SRF magazines. Serafi had brought an amazing stack of them, and Andy added a few as well. Their goal was to look carefully at the content and at the “feel” of the magazines, to get a better understanding of SRF at various points of its evolution. And truly, the beauty of the old magazines is that they convey the pulse and heartbeat of SRF at every point of its existence. Through them, one can almost intuit the life behind the monastic walls.

Thus immersing themselves, Andy and Serafi discovered a colorful panorama, a lively story, all highly interesting.

In the beginning, Serafi was confronted with a psychological difficulty: “I am so familiar with a certain way of knowing SRF, through decades of its publications, that it is hard to be open to a very different SRF of earlier times. One actually has to let go of all personal concepts about SRF to understand its past.”

Andy, by the way, had earlier discovered two websites which publish parts of the old magazines. But he quickly found out that as historical documents they are of little value, since they had been edited and revised, according to the taste of the publisher. Dhirananda, for example, a main player during the 20ies, who was much included in the early magazines, was entirely deleted. History should remain history, Andy thought, and not become part of organizational agendas.

Yogananda’s wrote a mission statement for this magazine, published in an introductory “Special Notice”:

“With this November-December 1925 issue, official organ of the YOGODA AND SAT-SANGA HEADQUARTERS at Mount Washington, Los Angeles, ‘East-West’ makes its initial bow to the American public. Its Aim and Purpose, as outlined by Swami Yogananda, is to inspire, to enlighten, and to encourage all to live the Practical Spiritual Life… We plan to fill all issues with articles, poems, pictures, and editorials of genuine wide appeal and interest….”

So Andy and Serafi read and read, discussing magazines all day long. Andy took notes and later together they wrote up the following study.

Here the Magazine’s History Starts:

Yogananda came to the West in 1920, and soon began putting the printing-press to work, to get his mission started. Even before establishing Mt. Washington, he had already printed Songs of the Soul, the Yogoda Introduction, Science of Religion, and Scientific Healing Affirmations.

While on his “campaigning” tour through America in 1924, he felt the time was ripe for publishing a regular magazine.

It was in November 1924, while visiting his much-loved friend, the “American Saint” Luther Burbank in Santa Rosa, that the name of the new magazine was created.

We read in Autobiography of a Yogi:

“Luther,” I remarked, “next month I am starting a magazine to present the truth-offerings of East and West. Please help me decide on a good name for the journal.” We discussed titles for awhile, and finally agreed on “East-West.” After we had reentered his study, Burbank gave me an article he had written on “Science and Civilization.” “This will go in the first issue of East-West,” I said gratefully…”

Actually the first issues were called “East-West World Wide.” The addition of “World Wide”, as one reads, was Luther Burbank’s suggestion. But from January 1926 it was discontinued, maybe because “East-West” already implies the concept “World Wide”.

“Next month” Yogananda wanted to get the magazine out on the road. But Brother Time often seems to refuse the desire to move too quickly: the first issue of “East-West” finally came out a year later, in November 1925, just after Yogananda had dedicated his Mt. Washington headquarters. He kept his word: Luther Burbank’s article “Science and Civilization” was included in this maiden issue.

~~~

The Twenties

What did Yogananda want to accomplish with his magazine “East-West”?

• He saw that many devotees he had met in different cities would benefit from this constant contact and inspiration: “My blessings to all my students. I will talk to you all thru the columns of this magazine, and remember you each morning in my seven o’clock prayer, that you may persevere in your practice and know the supreme joy of absolute spiritual realization.”
• He also saw it as an instrument to share with all, as he wrote in the first issue, “universal principles for making life more beautiful.”
• His hope was: “Let our hunger for knowledge make us forget our minor differences and teach us to gladly receive the truth-offerings of others.” His openness and universality were keenly felt in these magazines.
• And of course he saw it as a way to unite East and West, for “making understood the different good traits of Eastern and Western life in general, through fellowship and constructive exchange of practical ideas (Sat-Sanga).” He wrote beautifully: “Let the East and West be ever ready to exchange the best in them and thus make life complete.” (All these quotes come from the first issue, describing the “Aims of East-West”)

Science was important in his magazine, which was a big contribution of the Western world. So were the arts: poetry, paintings, musical notations. They fairly abound in the magazines of these early years.

On the very first page in the first issue, readers were invited to write their own contributions, or photos, and send them in for the publisher’s consideration. The magazine was like an open field, so to speak, where all were invited to sow seeds of upliftment.

Here are the contents of the first issue, which is typical for that era of the magazine. Many different writers contributed.

• - Dedication to Mrs. Mary E. Foster (who “made it possible to start and carry on this Magazine.”)
• - Cosmic Consciousness, by Swami Yogananda
• - When God Walked in My Garden (Poem), by Elisabeth Swaller
• - Swami Yogananda’s Educational Work in India
• - History of Swami’s Work in America
• - Life’s Dream (Poem), by Swami Yogananda
• - Formal Opening of Mt. Washington Center
• - Science and Civilization, by Luther Burbank
• - Greetings to Swami’s American Students
• - Los Angeles Class (picture)
• - Luther Burbank (Poem), by Swami Yogananda
• - A Prayer, by a disciple
• - The Balanced Life, by Swami Yogananda
• - “Dusky Sound, “ New Zealand (Picture)
• - Pantheism (Poem), by a disciple
• - The Path that Leads to God, by Harriet Hobson
• - Sayings of Swami
• - Greetings to India
• - Swami Dhirananda, by Swami Yogananda
• - My Native Land (Poem), by Swami Yogananda
• - This and That (Notes)

The second issue of “East-West” offered an article on Buddha, on Sufism, on Guru Nanak (the Sikh founder), and again three poems by various contributors, as well as a scientific contribution on “the World of Nature.” Dhirananda wrote a long article, and others. There is a nowadays un-published picture of Yogananda wearing a head band, which was given to him by American Indians.

The magazine was published bimonthly.

These first magazines were bigger in size than today, and were somewhat rustic. Well, and of course this reflects perfectly the heartbeat of SRF (or better: Yogoda Satsanga) during these early years in the West: it was all very rustic and simple.

Kamala writes that when she came with her mother to stay at Mt. Washington in Summer 1926, their room was completely empty, unfurnished. They had to paint it too. The “building was scarcely occupied, and we had our choice of dozens of rooms.” Imagine the big empty house!

Durga Ma writes that still in Dec. 1929, when she moved in, “some of the rooms were furnished with the individual’s own furniture, and some were empty.” To her new room a bed and mattress was brought. Yogananda personally carried a rug into her new quarters. Later she went to buy a dresser, a chair, and a table at a second-hand store. Other devotees used orange crates with planks to hold their mattress up, “and more crates for dresser and shelves.” Only 15 or 16 devotees lived there at the time. Again, imagine the totally different scene. Life at Mt. Washington wasn’t monastic then, either. The building, which wasn’t in great shape when Yogananda bought it, was painted for the first time only in 1933 (see Durga’s book)! One gets the idea…. life was rustic!

In May/June 1926 East-West offered space for publicity in the magazine, stating that 5000 magazines had been sold, and they ran out. For the next one therefore 10.000 would be printed. What a start!

It might be that Laurie Pratt (Tara Mata) was the editor of the magazine from 1925-1929 (in 1929 she left, in 1936 she came back). From Nov. 1937 onwards, the magazine states Laurie Pratt to be its editor. In the meantime other persons filled that role: Salome Marckwardt, Louise Royston.

Yogananda was much gone traveling, “campaigning.” Often, so Daya Mata writes, he mailed his articles from the city where he was lecturing, even during his trip to India, via Europe and Palestine in 1935-36.

What is the over-all pulse and heartbeat of these early magazines? A free breath of inspiration. Openness. Youth.

~~~

The Thirties

The Thirties began on a tough and rocky path. It was the period of America’s great economic crises. East-West had to pass through a terrible time. It got sick, so to speak, and lay in bed, unmoving. The printing-press stood still. Already not published had been: Sep-Oct.1928; Mar-Apr 1929; Jul-Aug 1929; Sep-Oct 1929. The Thirties were worse: Jan-Feb 1930 wasn’t published, neither were: May-June1930; Sep-Oct 1930; Nov-Dec1930. In 1931 not a single issue was printed. In Jan-Mar 1932 East-West had still not recovered. Durga writes that during these years the devotees at Mt. Washington didn’t receive any salaries.

Then in April 1932 Yogananda started his magazine again, with renewed speed and vigor: East-West now began appearing monthly. Yogananda’s “Second Coming of Christ” Bible-commentaries started right from the beginning of this new phase. Soon afterwards he added his Bhagavad Gita commentaries.

Dhirananda was gone. A frequent contributor instead was Bramacharee Nerode. From 1932 onwards Laurie Pratt (Tara Mata) wrote many articles about the Yugas and Hindu philosophy, while she was living outside SRF. It’s fun to see that in March 1934 there was an add of Laurie Pratt as an astrologer in Atlanta, and later several adds for her Yuga book, published outside of SRF. Tasty and healthy recipes were now a regular East-West feature.

The magazine now offered less variety of contributors. Yogananda and disciples definitively contributed the main chunk of it. The arts were a lesser presence, and science too, even though regularly there was a column “Scientific Digest.” It seems that the tough times of the early thirties had acted as a fire which made Yogananda focus his energies more strongly around his message. The early 30ies also saw the beginning of the SRF monastic order. The over-all energy changed, obviously. Maybe God helped Yogananda to focus his energies, because if he had remained too all-inclusive, his work might not have been as effective.

In May 1934 Yogananda changed the magazine’s name to Inner Culture, with the subtitle East-West Magazine. It went hand in hand with another big change: 1934 was also the year in which he renamed his organization from Yogoda Sat-Sanga to Self-Realization-Fellowship.

In May 1937 the size of the magazine changed. It had been bigger than nowadays, during the first 12 years of its existence. From now on it was printed in the size we see still today.

This was also the year when Yogananda added his regular interpretations of the Rubaiyat.

Often during this time Daya Mata and Ananda Mata typed the interpretations Yogananda dictated.

In his later years Yogananda asked disciples to edit the early articles: often earlier East-West editors had edited them poorly, had changed them, even added their own inspirations, while Yogananda had never glanced at them a second time. So they needed correction. However, the thought comes up: Yes, before Tara Mata came back in 1936, maybe earlier editors hadn’t done a great job. So re-editing was necessary. But after 1936?

SRF published a letter by Tara, dated 1937, in which she writes about her privilege to help with this wonderful book (referring to his scriptural interpretations), and “my end is pure grammar, arrangement.” In other words, she had done the editing job already. Back then in 1937 the Gita and Bible commentaries were still at the very beginning, and the Rubaiyat was just being born. The major portions of these works came later, and were under Tara’s editorial wings, as the editor of the magazine. And Yogananda was, as SRF writes, very happy with Tara’s work. One wonders, then, why further editing was deemed needed later on.

Back to the magazines: In October 1937 the subtitle changed. The new name was Inner Culture – The Magazine of India. Was it a change of concept, to predominantly teach the Indian way of Self-realization? And indeed, soon afterwards Yogananda changed the subtitle again. From April 1938 he called his magazine Inner Culture – For Self-Realization – maybe the better choice.

All this happened not long after Yogananda’s return from his native land in late 1936. By the way, when Yogananda traveled through South-India, he met the illumined saint Ramana Maharishi. As Yogananda wrote, Ramana was a reader of the East-West magazines, and had a stack of them in his room. So was probably the Shankaracharya of Kanchipuram (one of the four main spiritual leaders in India), who had met Yogananda in 1935, and “followed his activities ever since.”

Surely many others in India were following their spiritual ambassador in the West. Indeed, back then, was there any other Indian saint living in America, successfully spreading the ancient yogic teachings? Yogananda’s success in America was big news for India, certainly. India was proud. That’s probably why Yogananda could unashamedly request India’s Prime Minister Jawaharlal Nehru in 1948, via cable telegram (published in the magazine): “Deeply request you save half of Gandhi’s ashes, some for India, some for America, to be buried beneath statues erected in two countries.” Nehru responded positively, and that’s why we find part of Mahatma Gandhi’s ashes buried at Lake Shrine. Later, in November 1949, Yogananda went to San Francisco to meet Nehru personally. It is interesting to see how Yogananda was at home with great saints, as well as with the world’s important politicians: he met the American president Calvin Coolidge, the President of Mexico Portes Gil, India’s Prime Minister Nehru, ambassadors, Lieutenant Governors, Consul Generals. And he was equally at home with great artists, inventors, business people, normal people, he met two Nobel Prize winners. In other words, he was a man of the world.

Oops, we are really still in the 30ies! So: Inner Culture was published monthly. Imagine the work involved.

The feeling and heartbeat of the magazine: more mature, more focused, more centered around Yogananda’s teachings. Central for sure were his interpretations of the Bible and the Bhagavad Gita.

~~~

The Forties

The 40ies saw many changes of the magazine. In July 1940 Yogananda decided to publish it quarterly. It might have been just too much work before.

In the early 40ies, Yogananda advertised in his magazine rooms at Mt Washington. One could rent them for a day or longer. This may show two things: Firstly rooms were still vacant, and therefore Yogananda’s band wasn’t very numerous (a fact which changed with the publication of his Autobiography in 1946). Secondly, it may show financial hardship, and/or wide-open arms for outside devotees.

About the rush that started in Yogananda’s life after his Autobiography had been published (from the magazine, Nov.-Dec. 1948): “…The work has expanded beyond my imagination. Renunciates, in a steady stream, are joining our Headquarters Colony and our Encinitas Colony- and there is a long waiting line. …” The arrival of the Autobiography of a Yogi was certainly a pivotal event for Yogananda’s work, and so he urged readers of his magazine to “spread the message” by sharing with others their copy of the Autobiography, or by presenting copies to their friends. Wonderful feedback came streaming in, and Yogananda shared it through East-West.

Wait a moment! Why “East-West”? Hadn’t the name changed to Inner Culture a long time ago? Yes, but in July 1944, interestingly, Yogananda changed the magazine’s name back to East-West. The change lasted for only about three years, until June 1947. From then on the name changed to Self-Realization Magazine. It was still printed quarterly.

A typical index of the magazine during the 40ies (East-West, April, May, June 1945):

• – An International Language, by A. Lavagnini
• – My Easter Prayer, by Paramhansa Yogananda
• – True Renunciation, by Hanumanprasad Poddar
• – Attaining Freedom from Duty, Bhagavad Gita commentary by Paramhansa Yogananda
• – To Divine Mother, poem by Kandhubhai Desai
• – To Our Spiritual Father, poem by Sharon O’Neil
• – Science in Ancient India, by Kumar Goshal
• – Daily Deliberations for April, May, June, by Paramhansa Yogananda and many others
• – Temple or Thieves Den?, Bible interpretations by Paramhansa Yogananda
• – His Face in the Mirror, by Sri Bolanathji Maharaj
• – Spheres of Science, New Vitamins
• – Notes from the News (popular Hindu Dancers; Comparative Religion; Inspiration)
• – International Fellowship (News from India; Science Transcends Boundaries; China-India handclasp; Protecting Minorities)
• – Book Reviews by Virginia Scott (Letter from New Guinea; Your Kids and Mine; Life Out There)
• – Directory of Centers

Articles on yoga postures started in long articles, from the late 40ies on, and continued for many years.

From January 1949 onwards Yogananda gave a new burst of energy to his magazine, starting to publish it bimonthly, instead of quarterly.

A note about copyright: Yogananda’s magazines are in the public domain until Dec. 1942, free for all to use. Later magazines are under SRF’s wings.

A note for interested readers: If you want to read and study the whole set of the magazines, you can find them in the Library of Congress, Washington DC. The Stanford University Library has many, too. The British National Library in London has a few (shelfmark P.P.636.ctd). You may also order copies of the magazines from them via internet, or go and make copies yourself. Legally, of course, you can only copy, or order copies, for issues until Dec. 1942.

Here is a beautiful and typical prayer of Yogananda printed in his magazine: “Heavenly Father, Jesus, Supreme Master Babaji, Great Master Lahiri Mahasaya, Master Sri Yukteswarji, Guru-preceptor, I bow to you all. May Thy love shine forever on the sanctuary of my devotion, and may I be able to awaken Thy Love in all hearts.”

The magazines’ general pulse and heartbeat during those years: Dynamic, joyful, and alive with new ideas.

~~~

The Fifties

The magazine witnessed the two final years of Yogananda’s presence on this planet. The SRF environment was quite different then. Uniforms were not being used. Monks and nuns wore normal clothing during Yogananda’s lifetime. Imagine Daya Mata, Durga Ma, and all the others in informal clothes. “You don’t have to wear a uniform, robes, or saris, while I am here, that can come after I go to the Infinite,” Yogananda had frequently said (see Durga’s book). “You’ll never be able to organize the work while Master is alive,” Gyanamata added.

In the Sept.-Oct. 1950 magazine, in the printed Lake Shrine dedication talk, Yogananda explains that his boys “wear American dress, and so do I. This robe is only for spiritual occasions. I do not emphasize dress… Our boys and girls dress as Americans, but their hearts are different…”

Rajarsi didn’t introduce uniforms during his presidency.

They were introduced in 1959, when Daya Mata returned from India. The sisters now began to wear elegant orange saris. The brothers received a Westernized outfit, also orange.

When Yogananda passed on, his magazine revealed divine timing: the last issue during Yogananda’s lifetime contained, amazingly, an article titled “The Final Experience.” It was the last in a series of his commentaries on the Bible that had been running continuously for twenty years. In this issue he expanded on the words: “And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.” It appeared in the March 1952 issue, the exact time when Yogananda left for the higher planes.

Surprisingly, at that time the magazine still cost 25c, just like the very first issue 30 years earlier.

During Rajarsi’s presidency (1952-1955) not many changes can be observed in the magazine. The reason might be his increasing illness, or that he was quite happy with what his Master had established.

Daya Mata was elected president in 1955. She writes that she was very reluctant to fill that role of leadership, which for her was “a tremendous test.” When she was chosen by the board of directors, she questioned, “Why me?” However, soon afterwards in India, in an ecstasy, Daya Mata saw the presence of Babaji (described in Only Love). She mentally bowed to him, and sobbingly asked: “They chose me. I am so unworthy. How could it be?” Babaji replied sweetly, “My child, you must not doubt your Guru. He spoke the truth. What he told you is true.” In fact, Yogananda had told her before his passing, “Now my work is finished. Your work begins.” So she willingly shouldered the enormous task.

After some time of her guidance, the magazine shows a few significant changes:

• Yogananda’s name and signature were changed to “Paramahansa,” rendering them correctly in Sanskrit.
• Yogananda’s “Aims and Ideals” were modified, eliminating the world-brotherhood-colony ideal, which, so it was explained, Yogananda had abandoned.
• The altars and prayers were modified, adding Krishna, flipping Sri Yukteswar’s image, and switching Yogananda and Sri Yukteswar’s positions – all for understandable reasons.

In the 50ies the magazine sold SRF travel altars. It is fun to see those original ones with five SRF Gurus. That altar arrangement was still publicly clarified (answering questions from students) in the magazine in Nov./Dec 1959: “Paramahansa Yogananda arranged himself the number and relative positions of the five pictures that show the line of SRF-YSS gurus.”

Do these changes in the magazine reflect what happened within SRF during that period? Maybe. Some disciples say it was indeed a time of change within SRF:

• Everybody now took monastic vows. Yogananda’s monastic order started in 1931, but there were always devotees around at Mt. Washington and Encinitas who didn’t take the monastic vows, like Daya’s brother Richard Wright, who held high positions in SRF until 1941 (Board of Directors, in charge of offices and personnel at Mt. Washington, SRF treasurer); or Peggy Deitz, who was Yogananda’s driver, and came in 1949 to live at Mt. Washington. This new monastic setting was one reason why Reverend Bernard Cole left (for an explanation by Daya, see below)
• All monks and nuns now received a monastic name. Yogananda had given only few of them: Gyanamata, Durga Ma, Mataji, Rajarsi Janakananda; all other devotees kept their normal names. Daya Mata for example had been a monastic for over 20 years, but never received a monastic name from Yogananda. He called her Faye throughout.
• Kriyananda as a headmonk wrote a set of monastic discipleship lessons for the monks, and renunciant lessons were now held regularly. In general numerous rules were added to the monastic life.
• During that time Kriyananda was also the head of the SRF centers and wrote a set of guidelines for them. Later they were strengthened to rules.
• Monastic uniforms started.

Durga Ma wasn’t always in agreement with the monastic developments: “Yogananda did not come to start a new church.” She had been close to Rajarsi for many years, who much cherished the universal character of Yogananda’s mission. Daya Mata in her book Finding the Joy Within You explains these crossroads and differences of opinion among SRF’s directors, and how they were resolved by a divine experience, which set the direction for SRF’s monastic future. Here her story is paraphrased for copyright reasons, her exact words can be found in her book, or in
http://www.yogananda-srf.org/tmp/py_notitle.aspx?id=1264.

She explains that when a great teacher leaves the world, it often happens that different opinions arise among disciples concerning how his mission should be guided from now on. Daya shares that such questions arose during discussion about the work in 1955, right on the morning after she became the leader. One point of discussion was if the guidance of the work should be in the hands of the householders or monastics. Yogananda, she continues, had told them it was to be with renunciants like himself, but that directive was being challenged by some of the members of the board of directors. Daya found her mind troubled, as she also understood their point: true, why be bound by externals? A devotee is a devotee because he loves God, not because he is dressed with an ocher cloth. 

That night she sought Yogananda’s answer in deep meditation and prayer. Late at night she saw her body get up from the bed, walk down the hall, and enter Yogananda’s room (it seems to have been a vision of herself). As she did so, she saw his shawl fluttering. She turned around, and there stood her Guru. In deep joy she ran to him and knelt at his feet, exclaiming “Master, Master, you are not dead you are not gone! Death has no claim on you.” Yogananda reached down and touched her forehead. As he did so, Daya instantly knew the answer she had to give at the meeting the next morning. Yogananda blessed her, and she saw herself once again sitting upon her bed.

 The next morning she met with the directors of the society, and gave the answer Yogananda had conveyed to her. SRF thus became centered around renunciants. Daya Mata had good reason to be firm: within a very short time had received the darshan and blessing from both Yogananda and Babaji (see above).

Another interesting point of observation is the magazine’s “Directory of Centers.”

• In his various SRF centers, as one could read, Yogananda had appointed a “conducting teacher.”
• After Yogananda’s passing, in the later 50ies, that job was reduced to a few “Meditation counselors.”
• Still later, even the center’s “Meditation counselors” disappeared, as the magazine shows. Traveling monks became the teachers.

In the Nov/Dec 1959 magazine one finds an announcement that “Sister Daya” from now on was to be called “Sister Dayamata.” Later she became Daya Mata. Also all other lady-disciples who had known Yogananda personally too were now named “Mata.” All monks remained “Brother.”

In that same magazine, in her article about the trip to India, Dayamata calls Brother Kriyananda respectfully “Kriyanandaji.” She writes that she and Kriyananda enjoyed long talks together, they lectured side by side, and she inserted his notes from their conversation with the Shankaracharya in her article for the magazine. They traveled for months together through India, with Dayamata’s sister, “Mataji,” and Sister Revati. Dayamata describes how she enjoyed Kriyananda and Karunananda (Devi Mukkherjee) playing soccer with enthusiasm and ability, and that she too tried to kick the ball, but got her feet entangled in her sari. Sweet to visualize.

Soon (in 1960) Brother Kriyananda was announced in the magazine as the new SRF vice-president, and as a member of the board of directors, who had been “close to Yogananda.” He already was in charge of the monks, of the centers and meditation groups, and was the main traveling Kriya minister.

A further interesting study of the magazine is to look at those ads which advertise books by non-SRF authors, throughout its history. It helps diagnose SRF’s heartbeat with the passing of time:

• Yogananda publicized spiritual books by other teachers, from outside of SRF. A common feature in the 30ies and 40ies were book-reviews, discussing and recommending books of various authors.
• In the 40ies SRF advertised a list of 16 books written by Swami Premananda (formerly Bramachari Jotin, who joined Yogananda in the late 20ies, and had been educated in the Ranchi school), and another list of 11 books by Sri R.K. Das (another Indian whom Yogananda had called to teach on his behalf, who “founded” and lead the SRF center in Indianapolis.) These books were ordered not from Mt. Washington, but directly from Sri Das’ SRF center in Indianapolis, and from Premananda’s SRF center in Washington DC.
• A little jewel is found in East-West, April 1946, where a spiritual book of Mr. Dr. K. Samras, “formerly of the Self-Realization-Fellowship,” is advertised. He was still supported.
• After Yogananda’s passing, in the late 50ies, SRF sold apart from the regular SRF publications several important scriptures: Patanjali’s Yoga-Sutras, Shankaracharya’s Crest Jewel of Wisdom, the Ramayana and the Mahabharata, the Holy Bible. Also a vegetarian cookbook was sold, as well as Stories of Mukunda, a book about young Yogananda written by Kriyananda.
• From the 60ies onward, only SRF-books were sold. “The official organ of SRF” (as the magazine had always been called) showed some symptoms of contraction.

Generally speaking: the heartbeat of the magazine at that point seems simple, spiritually very sincere, young and light. It also shows SRF’s direction toward a traditional Western monastic setup.

~~~

The Sixties

From about July 1961, the magazine became quarterly again (it had been bi-monthly).

From then on, for the next decades, very few changes can be observed. There were 64 pages, and the set-up remained practically undisturbed.

~~~

The Seventies

In 1970 the “Self-Realization Magazine” became simply “Self-Realization.”
From about January 1971 it remained a quarterly magazine, but was now divided into Spring, Summer, Fall, and Winter issues.

A letter from Daya Mata was included from the late 70ies onwards.

Otherwise the situation in the magazine remained calm. Vishnu, the Preserver, ruled.

~~~

The Eighties

Not many waves can be observed. The magazine reveals a happy consolidation.

~~~

The Nineties

In the 90ies, judging from the magazines, something must have stirred SRF. The magazines, so steady and unmoving for decades, now began to wake up, began moving again. Brahma, the Creator, took charge.

In 1995, it seems, the SRF graphic designer-team changed. There is an obvious leap in quality. The design and layout has now become extremely professional and well-done. Before it had been beautiful too, but seemed more simple and homemade. All SRF magazines (and all SRF book covers) from now on were presented with the new SRF design and logo, and were obviously done by high-class professionals.

In 1999 once again fresh energy was poured into the magazine: SRF increased its number of pages from 64 to 80, adding articles of wider interest. Inside, for the first time, one color was used, instead of black /white. The price was raised from 75c to $2.

The basic feeling the new magazine conveys is: top professionalism. “How we present ourselves to the world is keenly important to us.”

~~~

Two Thousand

Here we include public publishing information which has been printed yearly in Self-Realization. These figures tell us the distribution of the magazine, and its development during recent years.

In Spring 1972 it says, under “total paid circulation,” that they were 11,899 – 13,482.
In Winter 1984 it says, under “total paid circulation,” that they were 21,488 – 21,957.
In Winter 1992, under “total paid and/or requested circulation,” we see 26,332 – 26,396.
In Winter 1995, under “Paid/Requested outside-county mail subscriptions,” we see 19,393 – 19,048; and “Paid in-county subscriptions: none.”
In Winter 2000, under “Paid/Requested outside-county mail subscriptions,” we see 19,069 – 20, 604; and “Paid in-county subscriptions: none.”
In Winter 2001, under “Paid/Requested outside-county mail subscriptions,” 18,250 – 18,199; “Paid in-county subscriptions: none.”
In Winter 2002, under “Paid/Requested outside-county mail subscriptions,” 17,494 – 17,890; “Paid in-county subscriptions: none.”
In Winter 2003, under “Paid/Requested outside-county mail subscriptions,” 16,629 – 16,548; and “Paid in-county subscriptions: none.”
In Winter 2004, under “Paid/Requested outside-county mail subscriptions,” 15,157 – 14,634; “Paid in-county subscriptions: none.”

In Winter 2005 SRF stopped publishing this information. But the symptoms of the magazine were clear. Its heartbeat was getting a bit weaker. Doctors were called.

So things were stirred again, understandably. In 2005 a major change happened to the magazine: a CD was included, which presents a talk by an SRF minister. The price was therefore considerably raised from $2 to $6.

The newest feeling of the magazine seems to be: “It’s exclusively meant for you, our SRF members.” For who else will buy the ministers’ talks for $6? With this strategy, the numbers might well have dropped even more, one fears.

To be sure: the energy of the magazine remains certainly beautiful, inspiring, and sattwic. Much positive energy flows into it. Universality peeks through its pages again: for example in the Fall 2006 issue we find wisdom of various great Masters, like Ramakrishna, Vivekananda, Ram Das, etc. One can feel sincere devotees at work, trying to make the magazine fly. But maybe they find themselves somewhat bound by a lingering mindset?

One can imagine the Heavenly Doctor diagnosing: “In this world, we are all a little bit crazy. You in SRF are a little crazy too (don’t worry, it’s everyone!). So why don’t you mix with people differently crazy, to find out about your own little craziness? Some new fresh wind from outside might just infuse your magazine with young and creative life.”

~~~

Two Thousand Ten

The magazine remains beautiful, not modified since 2005. The letter at the end of the magazine will now be by Mrinalini Mata. Substantial changes during her presidency might not be very likely as she is over 80, but one never knows.

So let’s observe what the future brings. As we have seen, there have been many changes in the magazine throughout the years, corrections, ups and downs. The magazine will certainly continue to evolve, and share with the attentive reader the current heartbeat within the monastic walls of SRF.

Chapter 2

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Mount Washington’s History

Paramhansa Yogananda: History, Life, Mission

Ancient Rome, during the time when Christ was born, counted already one million inhabitants. Compare that to Los Angeles: in 1860 it was a home for only a handful of 4500 souls- not much more than a village. 13 years before Yogananda’s birth, in 1880, Los Angeles (“the Benares of America”) was still a relatively small town of about 12,000. But America was growing dynamically. It was a young culture, full of vigor. Yogananda loved its pioneering spirit: “Eventually? Eventually? Why not now!” With that expansive spirit, he knew his message could grow.

When Yogananda was a boy of 7, in 1900, LA’s population had already grown to 100.000. Still not all that big, one might observe. True: and that is the reason why at that time Mount Washington was nothing but a bare mountain, inhabited only by squirrels, quail, rabbits and a few hikers and picnickers. The latter came because of the fantastic view, for which the mountain was well-known.

It was that very view which inspired real estate agents to build a stately hotel on top of Mount Washington, 940 feet high. Their problem was that there was no road, no way to get up there. And the hill was quite steep. So a cable car had to be built first, which was inaugurated in 1909. At the same time a road was carved out of the mountainside, which led to the top. Of course in those days cars were relatively rare, and were not built for mountains at all.

Here is a picture of a typical car of the time. For more detailed information about the Mount Washington cable car and more, visit www.erha.org/washington.htm.

The construction of the Mount Washington Hotel itself was finished by January 1910, during the year when Yogananda met his guru, Sri Yukteswar. By that time the LA population had already risen to a proud 320,000.

When in 1925 Yogananda became the owner of the spacious Mount Washington Hotel, he himself was still a somewhat young man of 32 years. The hotel, however, was much younger, only 15 years old. Still, during its first few years of existence it had already lived through many adventures, many changes, and many definite surprises, as we will see.

To complete the population picture: In that year of 1925, when Yogananda established his headquarters on top of Mt. Washington, the LA population had already risen to about one million inhabitants. When Yogananda passed on, in 1952, the number had risen to about two million, meaning about two million more than a mere 100 years earlier.

The “Mount Washington Hotel” was designed to be a mountaintop resort, with 14 beautifully landscaped acres. The elegant 3-story structure was constructed by “Meyer & Holler,” the same company which in 1927 also built Mr. Grauman’s famous Chinese Theatre in LA. (A truly exotic building, especially for those early years, as one sees on the photo.

Interestingly, the Mount Washington Hotel too had an Eastern touch to it, even before Yogananda acquired it: it had a beautiful Japanese garden in front of it, as well as a roof garden. In the original plans, this Japanese garden was to include an observation tower (Yogananda, as you will see, later had the same plan), offering a spectacular view of the beautiful mountains, valleys and the sea. The Mount Washington Hotel, incidentally, was built in the so-called “missionary style.” Its mission, however, was very different from what the Western world had seen so far: Self-realization, the discovery of man’s inner divinity.

Mr. Grauman and Yogananda, it may be added, were not only connected through their beautiful and special buildings. They became acquainted. Yogananda invited Mr. Grauman to visit Mt. Washington as a guest of honor for a feast for Indian athletes, in 1932. Yogananda, in turn, gave talks at his Chinese Theatre.

The Mount Washington Hotel had 18 rooms. Today it is fun to still see the original numbers on the doors. Each room had a private bathroom, which was quite extraordinary for the time, and proofed a great treat for future nuns who would later occupy these quarters. The monks were living in the basement, where employee rooms had been built, using a common bath.

Here is a picture of the impressive Mount Washington Hotel in the early years:

Tennis was a most popular sport at the turn of the Century. Thus two tennis courts soon graced the property. Tournaments of famous players were held there. Yogananda later used to play there too, even quite well, as he was an extremely fast runner.

The cable car (“incline railway”) brought people up to the hotel. One could also reach it by automobile, but not all of them even managed the steep upward climb- some boiled over. The old cable car powerhouse was later converted into monks quarters, and today serves SRF as computer offices.

The hotel, after its opening in 1910, soon turned out to be a huge success: it became a favorite hangout spot for the rich. Mt. Washington became an exclusive and highly desirable hilltop residential site. It offered a fine dining room, with food cooked by gourmet cooks. Yogananda later became a worthy heir to that fine kitchen: he was a marvelous cook himself, inventing many tasty recipes and finding new ways of cooking, slicing, preparing. Everything in the hotel was of high quality: velvet carpets, brass beds, furniture of oak and walnut. On weekends usually all rooms were rented out.

So well did the hotel business go that in September 1911, the LA Times stated that the hotel planned to add an additional 100 rooms and 50 baths! That plan, however, was never carried out. Too bad. Yogananda might have enjoyed the many extra rooms, and especially the monks.

It was also reported that 3,500 passengers were carried to the summit on a single Sunday afternoon (imagine the crowds!). The cable-car station down on Marmion Way was so busy that a refreshment stand was opened in the depot. It appears that Mt. Washington had truly become the ‘in place’.

The building lots on Mount Washington, too, got a big boost: they sold increasingly well. Beautiful and costly homes began to spring up all over the mountain, where not a single house had been seen just a few years ago.

Most of all there was one fascinating reason why the Mt. Washington Hotel became so attractive: The 18 hotel rooms were being used by celebrities, such as….. lo and behold… Charley Chaplin, who always stayed at the hotel while making a film at the Sycamore Grove studios. Other stars of screen and sport also took rooms there. It became a gathering spot of the famous. Small wonder that people flocked in like birds. Did Yogananda know that his beloved headquarters once housed a Charley Chaplin, and all those other stars? Well, he must have known. Did he care? Did the nuns have fun at the thought that some movie star had once occupied their room?

But alas, Mount Washington’s early glory was soon put to a rough test: hard times began. The film stars left the Sycamore Grove Park, moving to Edendale, and then to Hollywood: it had a devastating effect on the Mt. Washington Hotel. Once the stars had left, less and less visitors came to pay Mt. Washington a visit. Another problem was that the automobile was coming within the financial scope of increasing numbers of people. Car owners soon discovered the pleasure of traveling to more distant destinations. Mount Washington Hotel became more and more forgotten.

In January 1919 the Mt. Washington cable car was actually closed down. With great effort the inhabitants tried to keep it going. But to no avail. The whole Mt. Washington mountaintop was now without any public transportation. Monastic life on Mt. Washington thus began quite involuntarily: without service by the cable cars, the entire top of Mt. Washington was completely isolated from the outside world. Automobiles could still drive up the steep dirt road, but it often defied the capabilities of those early vehicles. And without a car, Mount Washington could only be climbed by a hefty walk.

Incidentally, the cable-car tracks, which lead up to the hotel were only taken away in 1930. Thus Yogananda and his little early band enjoyed this “souvenir” of the old tracks for five years.

Lots of advertisement ensued to save the once famous Mt. Washington Hotel, but again to little avail. It suffered a steady decline, and finally had to close, sometime during the summer of 1921. By then Yogananda had reached America’s shores, knowing that one day he would find the building of his visions.

Meanwhile in 1922 a Military School occupied the hotel: “An ideal school for boys and young men in an ideal location. From grammar school through high school. Personal supervision under high-class instructors. Individual instruction if necessary. On a 20 acre campus.” The school didn’t last, but Yogananda was soon to pick up the idea again.

In 1923 the hotel became the Goodrich-Mount Washington Emphysema Hospital. But the respiratory hospital closed in late 1924 or early 1925. The art of breath would not be lost there, however: Yogananda had a lot to say on that specific topic.

Just then, in January 1925, as if by divine timing, Yogananda arrived in Los Angeles. (In 1924, Yogananda had started his maiden cross-country lecture “campaign”, after having stayed in Boston for his first three years in America.) Looking for a place for his headquarters, he finally found and bought the Mount Washington Hotel. At that time it was full of vagrants, and many of the windows had been broken. The place had become almost a wilderness. It had its good side, however: Yogananda acquired the hotel for a very reasonable price, $45,000. Of course the help of Divine Mother’s loving hand was involved! The story of how he obtained it is beautifully described by Swami Kriyananda in “The New Path.”

It was a major step for Yogananda’s mission. He rushed to send photos of his new headquarters to his guru, Sri Yukteswar. In his Autobiography he wrote:

“With the help of large-hearted students, by the end of 1925 I had established an American headquarters on the Mount Washington Estates in Los Angeles. The building is the one I had seen years before in my vision at Kashmir. I hastened to send Sri Yukteswar pictures of these distant American activities. He replied with a postcard in Bengali, which I here translate:

11th August, 1926
Child of my heart, O Yogananda!
Seeing the photos of your school and students, what joy comes in my life I cannot express in words. I am melting in joy to see your yoga students of different cities. Beholding your methods in chant affirmations, healing vibrations, and divine healing prayers, I cannot refrain from thanking you from my heart. Seeing the gate, the winding hilly way upward, and the beautiful scenery spread out beneath the Mount Washington Estates, I yearn to behold it all with my own eyes.”

Interestingly, the Mount Washington headquarters and Yogananda’s magazine “East-West” were born together: they are twins, so to speak. In the very first issue of East-West, Nov. Dec. 1925, Yogananda announced the formal opening of his headquarters in October 25, 1925. Actually, and maybe significantly, he had named it: “Mount Washington Educational Center”—Headquarters of Sat-Sanga and Yogoda.

Here is what the announcement said: “…The main object and desire of Swami Yogananda’ s heart is to have it made possible for him to establish a YOGODA-HOW-TO-LIVE-SCHOOL on Mount Washington for training children along the lines of YOGODA (harmonious development of all human faculties) and SAT-SANGA (Fellowship with Truth), aiming at similar physical, mental and especially spiritual results.

Besides the YOGODA-HOW-TO-LIVE-SCHOOL, Swami Yogananda also plans to offer to adult students, Courses in Psychology, Philosophy and all branches of Scientific Spiritual Realization, and also Correspondence Courses in the above subjects. Eventually the Center plans to have a Taj or Tower, a large Swimming Pool, a Library, Printing Press, and a Museum containing rare and interesting objects, especially from the Orient. Through the grace of the Great Divine Power, may this Center on Mount Washington become a magnet of world-wide interest and attraction, and be a Mecca for those who are spiritually hungry.”

Yogananda’s “main object and desire” for Mount Washington, then, was to establish a school for children. Is that surprising? Probably, because nowadays we would not easily hear that piece of information: we hear that Yogananda came to create a monastic order. But this early text seems to indicate that Yogananda saw his mission in the West in quite broad terms, of which a monastic order was only one (if central) part. Fun also to hear about the large swimming pool. That plan was actually fulfilled later: He had one built at Encinitas (still there), and one at 29 Palms.

Let’s digress here for a moment. Trying to grasp the main directions of Yogananda’s work throughout his life, one may see the following phases:

1. In India he started his mission by heart building a school, offering a balanced education to children, with spiritual practices as a main feature.
2. In America, after teaching in Boston for 3 years, a “main object and desire” was to establish a school, at Mount Washington. Swami Dhirananda, a close friend from India, was called to be in charge of Mount Washington, whenever Yogananda was touring. Yogananda announced in the first East-West magazine: “Dhirananda will conduct a Sunday School class for boys and girls every Sunday morning at Mount Washington, and attend to the work of the Yogoda Correspondence Course, as well as carry on further the spiritual work as it develops.” Besides the school, Yogananda’s other goal of course was the spiritual training of adults.
3. Dhirananda’s (a high soul, of course) departure in 1929 was a great blow to Yogananda, and actually seems to have changed the direction of his work: from then on, one doesn’t read much more about schools. Instead, the monastic era started. Yogananda’s monastic pillars arrived: Durga Mata (1929), Daya Mata (1931), and Gyanamata Mata (1932). “Yogoda Satsanga” became “Self-Realization Fellowship” in 1934, and in 1935 was registered as a church. Yogananda gave his heart and soul to those who wanted to live for God alone.
4. After returning from India, Yogananda often stayed in Encinitas, working on his writings. A new interesting direction crystallized: he began to talk and write frequently about his ideal of a “Golden World City,” or “World-Brotherhood Colonies.” He started such a one for families in Encinitas (with opening talk and all), and included Colonies in his “Aims and Ideals.” It was, of course, not a change of direction concerning the monastic life, which he tried to strengthen in every possible way. It was a parallel vision. He wrote in 1946: “Dear Father, bless us with the physical power by which we can control constructively atoms and the forces behind it, bless us that we establish the temple of atomic control in the souls of men, and in Self-Realization, and in our Golden World City.”
5. After Yogananda’s passing, the monastic life alone remained.

Back to Mount Washington, Yogananda’s headquarters:

In August 1927, in East-West, the first fruits of Mount Washington’s labors were happily published. Note the following numbers – that’s a lot of people. If they are accurate, they would be quite a challenge even for today. Nowadays, of course, no public classes and services are held at Mount Washington anymore. Mount Washington today is exclusively the SRF administration center.

• Total attendance in lectures, weekly classes, special classes conducted at Mount Washington Education Center: 20,000.
• Total Sunday School attendance: 4,500. Children 1,500; Adults 3,000
• Personal interviews to Yogoda students and non-students, helping them with advice and prayer concerning personal problems: 2,500
• Prayers, help and written instructions on physical, domestic, moral and spiritual problems given students and non-students (by mail): 4,000
• Inquiries received and answered relating to Yogoda Correspondence Course: 4,000
• Calls made upon sick people in Los Angeles hospitals and homes: 500
• Also lectures given before well-known clubs, churches, civic organizations and on the radio. Numerous plays, musical recitals, holiday parties and other entertainments were also given.

In short: they were extremely active!

Here is a photo of that time, showing Christmas 1930 at Mount Washington.

Yogananda stated that he has meditated on every spot of the Mount Washington grounds. And indeed the meditative visitor easily feels his vibrations alive and present there. It certainly remains a blessed pilgrimage spot. One wonders how many divine ecstasies have happened on these sacred grounds.

To see “modern” Mt. Washington, 80 years after its birth, with visiting hours, visit the SRF website: www.yogananda-srf.org

Of course many more stories could be told about Mount Washington:

• How rooms were rented out to the public in the early days, with ads in East-West.
• The very few early disciples living there, and their way of living together; Yogananda was mostly gone on his “campaigns;” the painful troubles that followed.
• The incredible noise of the early Mt. Washington printing press.
• The various special plants and trees Yogananda planted on the grounds.
• Yogananda’s long financial struggles to pay off the two mortgages on the Mt. Washington property, and Rajarsi’s timely help in 1932, paying off the entire sum.
• The yearly long blissful Christmas meditations at Mount Washington, where Christ appeared many times, starting in 1931.
• The birth of the monastic order at Mount Washington in 1931 and Yogananda’s “Summer School” programs in 1932.
• The addition of the Wishing Well (1934), and the Temple of Leaves;
• The tomato planting on the Mount Washington grounds, during times of financial hardship.
• The many famous people (musicians, stars, politicians, spiritual teachers) who honored Mt. Washington with their visit through the years.
• Adjusting the top floor to give Rajarsi his private quarters.
• How Mt. Washington in a way remained a “hotel” – disciples coming and going, not understanding what they had.
• The first-ever convocation at Mount Washington, in 1950.
• The relationship with Mt. Washington neighbors during Yogananda’s life.
• The buildings which were later added to the headquarters.
• The plan to build a huge Mausoleum on the grounds, for Yogananda’s (still incorrupt?) body.

But as everyone can see, all this would take us way too far. This chapter is already long as it is. Maybe it’s best to finish instead with the poem Yogananda wrote for his beloved Mount Washington, his “life’s dream,” again published in his first East-West magazine, Nov.-Dec. 1925. Note the “Nippon (Japanese) camphor trees;” his dream to promote at Mount Washington the union “in deepest friendliness” of all churches, mosques, temples, so urgently needed today; and his repeated use of the word “freedom!”

Life’s Dream

Dedicated to Mount Washington Educational Center

The summer-East
And the wintry West
They say — but Mount Washington
Named rightly after that pioneer
Of Freedom’s great career,
Thou dost stand, the snowless guardian Himalaya
Of the angel land in perpetual green regalia.

Nippon’s camphor trees and perfumed wisteria and smiling roses
Palm, date and well-beloved spicy bay leaves of Hind stand close,
With endless scenic beauties
Of ocean, canyon, setting sun, moon-studded sky
And nightly twinkling cities
To declare
Thy ever-changing beauty.

On thy crown thou shalt newly wear
A priceless starry-school which in all future near
Shall draw the lost travelers of the East and West
To find their goal and one place of rest.

Here one path
Shall merge with all other paths.
Here the love of earthly Freedom’s paradise, America,
Shall blend forever with spiritual Freedom’s paradise, India.
Here church in deepest friendliness shall all other churches meet.
Here the temple the mosque shall greet.
Here the long-divorced matter-lawsv
Will wed again in peace the spirit laws.
Here all minds will learn that true Art
Of living life and the way to start
Straight to the One great place
Where all must meet at last.

Jehovah! This is the land of solace
Where my life’s dream in truth reappears!

Introduction

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Paramhansa Yogananda: History, Life, Mission

This book is fruit of a lifelong dedication as a disciple of Yogananda. It is lovingly offered by a devotee to devotees: to those who might be interested in detailed insider-information about Yogananda’s life, and about the history of his work. It might be described as unorthodox, as it doesn’t follow any particular party line.

Every topic has been diligently researched. Of course errors and misunderstandings are bound to be found: perfection is not of this world, and has certainly not been attained by the author. The texts are not written in scientific fashion, but are meant to read easily. Please forgive any inevitable inaccuracies in the English language: though the author has been speaking English daily for many years, it’s not his mother tongue.

Most of these chapters have earlier been published in a raw form on another site, which is now regretted, since that site is uncharitable. But back then the author didn’t know where else to place them.

If you should happen to find yourself in disagreement with any statements in the book, please take it as an opportunity to strengthen your “harmony-muscle.” The book’s intention is simply to describe Yogananda’s history as accurately as possible. It doesn’t claim to be always right, and presents the understanding of just one person.

All quotations and photos are in public domain.

For easier reading, you may also download this book (it’s not short!) as a PDF file: both in letter format to print, and in book size to be read as an iBook. See sidebar.

A lot of work went into this book. If you find yourself being grateful for it, you might want to say thank you through a donation, on the sidebar.

May we all grow in our understanding of a Premavatar‘s mission, blessing, love. One time a disciple was having an exceptionally difficult time, and he said to Yogananda, “Please bless me.” The Master looked at him through his great luminous eyes, and then replied with profound gentleness: “I am blessing you all the time. So much I cannot even say – so much – it is better not even to ask. Just receive it.”

Jai Guru,
and jai “Yogananda-Harmony“

Chapter 1

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Timeline of Yogananda’s Life

Paramhansa Yogananda: History, Life, Mission

Yogananda’s Childhood

1893-1902

He is born and lives in Gorakpur (to age 8). Here little Mukunda receives a mystical letter from God.

1902

He visits Ichapur (“at the age of 8”). An important moment, as here he has a vision of God as Light, described in the Autobiography of a Yogi.

1902-1904

He lives in Lahore (age 8 to 11). Here Divine Mother lovingly answers Mukunda’s prayers, bringing him two desired kites (see Autobiography of a Yogi).

1904-1906

He lives in Bareilly (age 11 to 12). Here Yogananda loses his mother who died in Calcutta, during wedding preparations for her eldest son, Ananta (see Autobiography of a Yogi).

May 1906-July1906

He lives in Chittagong (age 12)

From 1906

He lives in Calcutta (from age 12)

~~~

As a Youth in India

1908

At the age of 15, Mukunda establishes his first ashram: the Sadhana Mandir in Calcutta. His favorite activity is meeting saints: Swami Pranabananda (with 2 bodies), the blissful Master Mahasaya, the impressive Tiger Swami, the levitating Bhaduri Mahasaya, the scientist J. Chandra Bose, and others.

1909

His ashram is moved next to Tulsi Bose’s home. It includes a “Saraswati Library”. (In 1910 moved elsewhere.)

1910

Mukunda meets his guru, Swami Sri Yukteswar. College begins in Calcutta, at least nominally — he is hardly present.

1913

“Studies” continue in Serampore.
He meets Rabrindranath Tagore for the first time, “shortly after he received the Nobel Prize”.

1915

Mukunda receives his university degree.
In July his guru initiates him in the ancient Swami order, giving him the spiritual name, Swami Yogananda Giri.

1916

Yogananda re-starts the ashram at Tulsi’s home. Here he accepts the first boys for school training.
Yogananda discovers the principles of the Yogoda-exercises, which later become his energization exercises.
From August to November he visits Japan.

1917

Yogananda founds the Yogoda Satsanga Society.
He also starts a school in Dihika (Bengal).

1918

The school is transferred to Ranchi (Bihar).

1920

Still in India, Yogananda publishes his first book: “Dharmavijnana” (Wisdom of Dharma) — later called Science of Religion.
Two years after founding the Ranchi school, he once again meets the Nobel-prize poet, Rabrindranath Tagore, and discusses schools with him.
In Ranchi, he receives an invitation from America, to participate in a “Congress for Religious Liberals”.
In Calcutta, on July 25, the supreme Guru Mahavatar Babaji blesses him for his mission in the West.

~~~

In America

1920

In September 19, Yogananda arrives in Boston.
Dr. Lewis becomes Yogananda’s first American Kriya-disciple.
For three years, from 1920-1923, Swami Yogananda lives and teaches in Boston.

1922

In June, he establishes his first American teaching center at N. Waltham, MA.

1923

Yogananda publishes his book of poetry, Songs of the Soul.
He also publishes his first written lessons: YOGODA INTRODUCTION
Yogananda’s starts his transcontinental lecture tours. He lectures in the major cities, in the greatest halls, of America. Thousands hear him everywhere.
He lectured in Worcester, MA (November 5), New York (November 24, for 4 months)

1924

Yogananda publishes his book Science of Religion, and also his Scientific Healing Affirmations.
May 1: He begins month-long classes in Philadelphia, PA. Here the well-known symphony conductor Leopold Stokowski becomes his student.
August 11: Yogananda begins a series of classes in Denver.
The famous horticulturist Luther Burbank becomes Yogananda’s student.
He meets Tara Mata, his editor-in-chief.
In September, Yogananda visits Alaska, traveling in a steamer.

1925

Yogananda publishes his YOGODA COURSE.
In July, he meets his most highly advanced woman disciple, Sister Gyanamata.
October 25: Yogananda establishes his headquarters at Los Angeles, Mount Washington.
There at Mt. Washington, he tries to establish a “how-to-live” school.
Yogananda in this year begins to publish his magazine: He named it variously: East-West (1925 to 1936) and (1945 to 1947); Inner Culture (1937 to 1944); Self Realization Magazine (1948 to 1969); Self-Realization (1970 to present). The magazine features amongst other articles his commentaries on the Second Coming of Christ (from 1932), on the Bhagavad Gita (from 1932), and on the Rubaiyat of Omar Khayyam (from 1937).
He meets Kamala Silva.

1925-33

Yogananda continues to lecture to thousands, all over America. His fame spreads.
George Eastman, inventor of Kodak camera, becomes Yogananda’s friend and student.

1926

Yogananda publishes his ADVANCED COURSE IN PRACTICAL METAPHYSICS.
Clara Clemens Gabrilowitsch, the daughter of Mark Twain, becomes Yogananda’s disciple.

1927

On January 24, President Coolidge receives Yogananda at the White House.

1929

Yogananda meets the famous opera singer Amelita Galli Curci, who becomes his disciple.
Durga Ma becomes his disciple.
He publishes Whispers from Eternity.
Dhirananda betrays him, even fighting against him in a lawsuit.
Yogananda decides to visit Mexico, giving lectures and meeting Mexico’s president, Portes Gil.

1930

Yogananda publishes his SUPER ADVANCED COURSE

1931

Daya Mata becomes Yogananda’s disciple. With her arrival Yogananda’s monastic order starts.
Yogananda also meets Yogacharya Oliver Black.

1932

On January 10, Yogananda meets Rajarsi Janakananda, his most advanced disciple and successor.
Yogananda publishes his Metaphysical Meditations.
He organizes a “Summer School” at Mount Washington.
In May, East/West publishes names of famous students of Yogananda:
Amelita Galli-Curci; Luther Burbank; Luigi von Kunits, Conductor of the New Symphony Orchestra of Toronto, Canada; Huston Ray, brilliant pianist; Countess Ilya Tolstoy; Homer Samuels, distinguished pianist; Vladimir Rosing, eminent tenor and director of the American Opera Co.; Clara Clemens Gabrilowitsch; Maria Carreras, famous pianist; George Liebling, pianist-composer; R. J. Cromie, Owner-publisher “Vancouver Sun”; Louis van Norman, Commercial Attach, U. S. Dept. of Commerce; Douglas Grant Diff Ainslie, English poet and author; Alfred Himan, editor “Singing”; Rev. Dr. Arthur Porter, pastor, Salem Congregational Church, York, England.

1932-35

In 1932 Ananda Mata joins the monastic life.
From 1934 Yogananda withdraws from “campaigning” in America, and stays mostly at Mount Washington. Hard times begin, eating mostly self-grown tomatoes.
In 1934 Yogananda publishes his ADVANCED SUPER COSMIC SCIENCE COURSE.
Until 1934, he had used the Indian name Yogoda Satsanga for his organization, also in America. From 1934 on he calls it Self-Realization Fellowship. In 1935 Yogananda registers Self-Realization Fellowship as an official church.

~~~

Europe, Middle East, North Africa

1935

On June 9, Yogananda sails from the USA back to India. On his way, he stops in Europe, visiting by car England (lecturing in London, visiting Stonehenge), Scotland, France, Belgium, Holland, Germany (visiting the Bavarian stigmatist Therese Neumann), Switzerland, Italy (Venice, pilgrimage to St. Francis of Assisi, and lecturing in Rome), Greece (visiting Athenian temples), Israel (pilgrimage to Jesus’ places), and Egypt (visiting ancient pyramids).

~~~

In India

1935

In August 22, 1935, Yogananda arrives by ship in Bombay. His first stop, still in August, is in Wardha, visiting the great political saint, Mahatma Gandhi.
Then Yogananda travels to Calcutta, seeing family and friends.
In Serampore, he meets his guru Sri Yukteswar again, after 15 years.
The next visit is to his school in Ranchi.
In October and November 1935, in South India, he visits in Mysore (meeting Sir C. V. Raman, the Indian Nobel Prize physicist), Bangalore, Hyderabad, Madras, Arunachala (meeting Ramana Maharishi). He gives many lectures.
In December, Yogananda meets the great woman saint, Anandamoyee Ma in Calcutta, and later again in his school at Ranchi.
In late December 1935, the day after Sri Yukteswar’s Winter Solstice Festival, Yogananda receives from his guru the highest spiritual title “Paramhansa.”

1936

In January, Yogananda visits the Kumbha Mela in Allahabad. Afterwards he travels to Agra (Taj Mahal), Brindaban (Swami Keshabananda, and ancient temples), Delhi, Meerut (once his brother Ananta’s home), Bareilly (visiting a boyhood friend), Gorakhpur (his birthplace), and Benares (Vishvanath temple, Lahiri Mahasaya’s home).
In early March, back in Calcutta, a telegram calls him to Puri: there Sri Yukteswar entered Mahasamadhi on March 9.
In June, back in Bombay, Yogananda witnesses the resurrection of Sri Yukteswar.

~~~

Back in America

1936

In September 1936 Yogananda returns to England for a few weeks, lecturing there again, and arrives in late October in New York.
In late 1936 he is back at Mt. Washington.

1936

Returning from India, Yogananda is given the beautiful Encinitas hermitage as a gift from his most advanced disciple, Rajarsi Janakananda. A period of writing begins for Yogananda.

1938

Yogananda publishes his Cosmic Chants.
He also publishes his PRAECEPTA LESSONS.
The Golden Lotus Temple of All Religions is constructed at Encinitas: the first temple to carry the name “of All Religions.” It slips into the ocean in 1942.
Yogananda dedicates the Self-Realization Church of All Religions in Washington, DC.

1939

The YSS headquarter is established in Dakshineswar, India.
Brother Bhaktananda becomes Yogananda’s disciple.

1941

Yogananda founds a Yoga University at Mount Washington, which is later discontinued because of lack of interest from the public.

1942

He dedicates a Self-Realization Church of All Religions in Hollywood.
In the early 40ies Yogananda starts a “World-Brotherhood Colony” at Encinitas, inviting families to live there. It was discontinued due to lack of interest from the public.

1943

Yogananda dedicates a Self-Realization Church of All Religions in San Diego.

1944

He publishes his Attributes of Success, now called Laws of Success.

1945

Mrinalini Mata becomes his disciple.

1946

Yogananda publishes his main and most famous book, the Autobiography of a Yogi.
Uma Mata, Brother Bimalananda and Mukti Mata become his disciples.

1947

He dedicates a Self-Realization Church of All Religions in Long Beach.

1948

Yogananda dedicates a Self-Realization Church of All Religions in Phoenix.
Yogananda experiences his great samadhi. “I will always be in that state now, but nobody will know.”
Swami Kriyananda becomes his disciple.

1949

The Lake Shrine property is donated to Yogananda, which he dedicates as a shrine in August 1950.
Yogananda publishes his guru’s book, The Holy Science.
On November 1, he greets India’s Prime Minister Jawaharlal Nehru in San Francisco.
Brother Anandamoy joins the SRF monastery (he met Yogananda in 1948)
Peggy Deitz, Yogananda’s later chauffeur, becomes a disciple.

1950-52

Yogananda spends much time in seclusion, in his desert retreat Twenty-Nine Palms, to complete his writings, especially his Bhagavad Gita commentaries.

1950

Roy Eugene Davis becomes Yogananda’s disciple.

1951

He dedicates the India Center in Hollywood.

~~~

1952 — Mahasamadi

On March 7, 1952, in the Biltmore Hotel in Los Angeles, during a function for Mr. Sen, the Indian ambassador to the USA, Yogananda consciously leaves his body. He had known the day, cause and circumstance of his passing beforehand.

His case is unique in America’s history: for three weeks, up to the point when the casket is closed, Yogananda’s body shows none of the normal signs of physical decay, odor, or disintegration. The Western world is amazed as it witnesses a “phenomenal state of Immutability, ” which was described in TIME magazine.