Success in the world can be had in many ways. Often withdraw, nicely and well, to endure others succeeding you.
Carl G. Jung says he always had cast a horoscope in difficult cases. In SRF, Self-Realization Fellowship, they believe in astrology too, on the authority of the two swamis Yukteswar and Yogananda (1998, 142-44, passim)
In astrology that is centred on the Moon's two Nodes, it is held that the birth chart or birthday chart reveal how life's main tasks are timed to the south node — north node axis - how interests and preoccupations glide along from the south node to the north node - for example a transition from a 6th house Virgo to a 11th house Pisces - in other words, from the serving virgin to a very reclusive nun of a sort. If it fits, is sums up a life's foremost direction, and moreover, it is an example of the node-linked theory of life's meaning or purpose. There are books about nodal astrology. However, interpretations differ a lot. Professor James Lewis:
The point at which the Moon moves northward -- with respect to our terrestrial perspective -- as it crosses the ecliptic is the north lunar node; correspondingly, the point at which it moves southward is the south lunar node. The lunar nodes are extremely important in Vedic astrology, where they are regarded as being on par with the planets. The north node is seen as representing an area where development is needed, with the south node symbolizing talents already developed. Most astrologers agree that there is an unconscious dynamic at work in the nodes, represented by the nodes' signs, houses, and aspects. (Lewis 2003, 758)
Vedic astrology also relates the lunar nodes - the south node Ketu and the north node Rahu - to constellations somehow, and Western astrology usually applies the Moon's Nodes to star signs, which are differently placed around the Zodiak than the star signs. Further, the gap between constellations and signs around the Zodiak widens year by year, to meet again in estimatedly some 25,000 years. For all that, here is what Dr. Prem K. Sharma decrees:
The house and the sign where then north node (Rahu) is posited signifies the areas of a native's life, which need to be developed in the present life. Similarly, the house and the sign where the south node (Ketu) is posited, indicates past developments and thus the hereditary-traits of the native due to his/her past karma (natural law of justice based on one's actions). (Sharma 2007, introduction)
Dr Sharma also says, "Pearls are not gathered by surface riders, only deep divers harvest them (Ibid)." But let us be a little shallow here; it could still go a long way: Let us apply astrology teachings on the nodes of the moon without taking into account so very much from any constellation perspectives. Why not? Star signs are of 30 degrees each, but constellations are of irregular polygon shapes and unequal length, of different shapes, all of which may call for assumptions. The ancient Vedic astrology relates to constellations anyway.
Someone born with her sun in Aquarius, her moon very likely in Aries, and her north node in Pisces, her rising First House (Ascendant) in Taurus (or Gemini), has a different make-up - astrologically speaking - than someone with other placements of nodes, sun, ascendant, moon and planets in constellations and signs and houses. That is a theory, and an age-old way of saying that people differ, and with different general difts throughout their life, as if inwardly programmed. Can nodal horoscopy tell how people differ? Is that an interesting topic or not?
The horoscope interpreter also keeps an eye on remarkably harmoniously aspected planets and other markers (such as by the angles called "trines" and "sextiles"), and patterns are seen in some cases, but not all horoscopes have marked and clear-cut patterns either. The study demands a look at some main figures (and outlines) at least.
The difference between a birth chart and birthday chart is that the latter is used when we do not know the exact time of birth, only the date and place. In such a case we set that she was born at noon plus minus 12 hours. That is the foundation of the birthday chart. There are data that cannot be had from it, such as the exact placement of the Ascendant, the exact placement of the moon (allowing for deviation of up to about 14 degrees), and the placements of the houses. The nodes may be accurate, and the rest of the planets within a degree or half degree; the large ones much less so.
A reading from a birthday chart should not contain many guesses: "Restrict what you tell to what may be safe -" And what is largely safe? It may be to study the chart of someone who has lived most of his or her life, allowing for deep changes of heart and conduct also, and compare with the biography. After that, it may be fit to say something for the fun of it or otherwise. Besides, to the degree dominant features are seen in the chart and they seem to match significant or even striking features or the life, or major life happenings, you may "milk" those comparisons a lot for what they may be worth.
Below are further observations from the birthday chart and life history of Sri Daya Mata.
Deliberations on top of Daya Mata's Birthday Chart
The guru disciple that was called Daya Mata passed away in 2010. She was born in or very near Salt Lake City on January 31, 1914, into a Mormon family, and part of her success in the world came as a result of "withdrawing from the world" - by entering a guru's monastic order and its world, and then, as its elected, later leader, withdrawing big time from that unhealthy environment for three decades. She did so unknown to most others there, and was still the head of the Self-Realization Fellowship Church and its monastic order.
Her fellowship's officials used to provide little information about her, except saying
"that she was too preoccupied with spiritual matters to be interviewed. However, as New Times reported, contrary to the acknowledged belief of even some monks living there [at the SRF headquarters, called Mother Center] - not to mention a wider body of church members - Daya Mata and her sister weren't living at the Mother Center at all. As Ananda Mata confirmed to a reporter who visited her, the sisters have shared an SRF-owned house in a neighborhood of million-dollar homes in the San Gabriel Valley foothill community of Sierra Madre since the late 1960s. For years, they've commuted to Mount Washington in a vintage pink Cadillac. [F1]
Way to go - To renounce renunciation etc. is good, tells the Avadhut Gita 4:21. In other words, to seclude oneself thoroughly, withdrawing from other secluding ones - fellow monastics -, is a matter not to overlook. What might the results of partially renouncing monastic living might be? "A little of this, a little of that," might be a fit answer.
If you should "seclude yourself from seclusion" and go on along that vein, can it be wisely done? In the case of Daya Mata, the the Los Angeles Times wrote about her reclusive style in june 2000. From that year and into 2006 about one third of the SRF monastics left the SRF premises (Parsons 2012, 171). Suppose there is a right way, an dangerous way, and one more way -
Daya Mata's Saturn was in the first House, Gemini, and about 90 degrees off her postulated, nodal life course (node axis). The news might have made her seclusion from most other secluding ones (monks and nuns in SRF), look less monastic than the old lady deserved if she was a forerunner of seclusion in the steps of the Avadhut Gita, that is.
Her mind grasp on things (the Sun) was Aquarian - which may suit many Aquarian people . . . At seventeen she chose Yogananda for a guru, and his deals. She became his first nun, a novelty back then. Her feelings (Moon in Aries) might have been sudden and passionate, but kept at bay in a way fit for a nun, whatever that might be. She might function well within limits (Sun trine Saturn), for example those that a nunnery setting brought.
She had a reasonably smooth Saturn, yet it was hardly "well oiled" for her anyway, no matter how it might seem in the open. And then, for over thirty years she found it better to live in a villa, which provided more benefits than fellow monastics. In the light of her Saturn, it could make sense.
She got a wealth of recordings of guru talks after she had stenographed his sermons and talks over many years, and was helped by the current SRF president, Swami Chidananda, to edit them in a way that suited SRF.
Her birth chart (birth horoscope, radix) indicates that there was no obvious focus on family and group fellowship in her - as the coming nun did not give birth to her own children: the so-called fourth, fifth and sixth houses are devoid of focusing agents (planets and the like).
Likewise, there was no pregnant focus in her seventh, eighth, and nineth houses either. This might suggest that the aging nun had little focus on standing up for herself. Other interpretations are possible too, but these match her biography in some ways: She was trained in submission by Yogananda, not self-assertiveness, and as a nun made quite a lot out of that - serving, she said.
Her tenth house in Aquarius contains four planets, and the sun. Hence, there was much focus on a public career (10th house), which she got as the appointed president of Self-Realization Fellowship in 1955, yet largely avoiding the secular press.
Success in the world might be had in many ways. Jupiter near her tenth house cusp indicates group expansion (of Aquarius), although it depends on the Jupiter aspects. It was well aspected to Saturn, an indication of yogic concentration and some sort of seclusion among other things.
Luther and the Issue of Mother Worship
Kriyananda - Swami Kriyananda (born James Donald Walters, 1926–2013) was a direct disciple of Paramahansa Yogananda (1893–1952) he too, just like Daya Mata (above), and the vice president of the Yogananda-founded Self-Realization Fellowship from 1960 into 1962, when he was ousted from SRF. He was still a direct Yogananda disciple, though, and no one could take from him that.
Swami Kriyananda was born Donald Walters on 19 May 1926 in Ploiesti, Romania.
What is there to add, except he has written a book about the Sun in the Constellations, one may ask, "Given those premises, was the mass family (SRF first, later Ananda) something he needed to develop mainly in himself, or for himself?"
His birth chart contains many trines. Trines are generally considere good, in the sense that they represent "well oiled guts from above or somewhere beneath above". His Pluto trines his Saturn - so his mass influence (Pluto) and meditation and isolation, monkish or otherwise (of Saturn), might be good for him. If the swami had been sentenced to prison (Saturn) for loving sex, that might have been under the same trine, and hence "good for him."
The "well oiled" aspects may have had to combat a bad and tough-to-handle grand square which involved the Moon-and-Nepture conjunction in Leo, 3rd house, and Saturn, and Jupiter, and his Sun. It was women who drove him out of SRF. Later, in a court case, one or several women (Moon) accused him in somewhat off delicate matters (Neptune) in his role as a teacher or guru or the direct Yogananda disciple who taught others kriya yoga and slept with some of them, might not be beneficial to how he stoop out in the public glare (Sun), one might say. SRF also took him to court, aiming for control of some Yogananda books, pictures, and other material. It was very difficult for him, and it was twelve years before the case was settled in court.
So a court case or two may come to mind, each with a different focus. Did Kriyananda have such problems in himself, seedlike or otherwise?
Kriyananda would perhaps have had to balance the oiled and the strained sides of his "astrological chart mind", so to speak, but he wore an astrological bangle, as Daya Mata did too. In the world of Yogananda, a bangle of intertwined gold, silver and copper serves as an astrological lightning rod. Regardless of that, both Sri Daya Mata and Kriyananda were dragged into court cases.
One might plumb this issue further: "They got severe problems. The universe did not back them up all the way, regardless of books and bangles and astrology knowledge. Or maybe the skirmishes actually were the very best expressions of such power potential? Perhaps karma coming to meet Kriyananda "from all sides", from without, to help him somehow?"
Kriyananda also got recognised as a writer, composer, and singer. Your Sun Sign as a Spiritual Guide (3rd rev. ed. 1989) is one of his books.
In 1968, Kriyananda founded Ananda Sangha. Ananda was at first an alternative community, and has later became a worldwide movement that also includes several Yogananda ideas of self-supporting communities, but hopefully not his first ideals of going bareheaded, barefoot or in sandals in rain or shine and harsh winter weather. Yet, let us hope that his follower survive his guidelines, since he also says
"Man is supposed to get something out of this life. (. . .) Make [some] effort beyond obvious necessity," said Yogananda (1982:257, 255).
How? Some general ideas help thinking if they are applied cleverly too:
Impartiality helps a lot, and to maximise boons and minimise losses by filtering and bulwarking tend to do to. Mobilising or spending concerns and efforts according to plans in decent, fit directions may also be for one's good. Bulwarking well is fit too, and good performance. Holding on and maintaining one's discernment are other helpers.
For all that, individual successes are not guaranteed; it depends on those involved with you, for example. Still, we have to consider things on our own. Sound education should help.
"The seemingly simple human body . . . I sometimes think God could have made a few improvements," said Yogananda (1982:251)
"Speak for yourself," is a good thought if others seek to drag you into their nets or woes by their tongue.
Experts and their testimonies differ. So what? You may read about Kriyananda on the Wikipedia and consider how much of his work and perhaps societal reputation was threatened or worse due to court cases.
Now, the Reverend Pamela Cooper-White said in the role of an expert witness in a court case about "sexual abuse of parishioners by their clergy" that it her opinion, "Kriyananda by linking himself as the spiritual successor to the famous Hindu, Yogananda and claiming to be Yogananda's psychic "channel" from beyond the grave, Walters/Kriyananda elevated himself to the position of ultimate spiritual authority very close to being an incarnation of God Himself." Is it all "Yak, yak, yak"?
There is a need to consider many a claim of others well. Cooper-White signed such statements under the penalty of perjury. [◦Link]
Add to this the following: Appointed experts tend to disagree among themselves, till at last a judge or jury - who are not experts - are left to judge. Isn't there a twist of irony somewhere?
There is a penetrating Chinese proverb for some cases: "It is not certain that the one who cries the loudest is in the right." Take Jesus, for example. Law experts of his time found him unworthy of living and had him executed. Compared to it, what is the big fuss about Kriyananda? Or what is the fit perspective, one may come to wonder.
It may do good to heed "The other party needs to be heard too", as long as we are able to reserve our judgements well.
A married clergyman served as a judge in his village. His son was by his side to learn the office of giving justice. A man came to complain, "I had a robe fitted for me. As soon as I dressed it and walked out in the street, the poorly sewn clothing fell apart and, pardon me for mentioning it, left me quite naked in shame in front of a crowd. Therefore I must not pay the tailor."
Very impressed, the clergyman exclaimed, "You're right!"
Hearing this verdict, the tailor rushed before him and pleaded his case, "This crazy customer brought his own scraps of rag and ordered me to sow them together. He leaned over my shoulder to annoy me with his advice and forced my hand to finish fast. At the end he couldn't wait, snatched it away and left in spite of my warnings. He must pay for the work!"
The clergyman agreed once again. "You're right", he said.
This left both seller and buyer lost in wonder. After they left, his perplexed son said: "But they can't be both right?"
The clergyman agreed at once, "You're right, son."
So what does Ananda say? They do not present Kriyananda as Cooper-White presented him in a court case. See for yourself: [◦About the Lawsuit, from a main Ananda source - she should know]
Granted that court verdicts may range from fair and based on true testimonies to all wrong and based on lies, twisted and false testimonies and obstructions of justice by yet other means, it may behove the outsider to reserve his or her judgement, just as the Confucian Analecs say: "In matters which he does not understand, the wise man will always reserve his judgement." (Analects, ch 1)
Others have presented Kriyananda in a far better light than Self-Realization Fellowship in another court case. There are for example books by and about Kriyananda (see the selected books at the bottom of the page).
Regardless of such fine testimonies as the books bring, some tried to present Kriyananda as a sexual abuser.
Kriyananda's sexual improprieties are shocking to the core. There are so many that have been so extensively documented . . . Kriyananda has had sex with more than 20 women, many ongoing on a long term basis, for over 40 years . . . At least eight or nine different women had the courage to testify against him in open court."
His first documented breaking of his "Swami" celibacy vows came in 1960 only five years after he first became a Swami and while he was still a member of Self-Realization Fellowship. Kriyananda admits in his book A Place Called Ananda that he had an affair with one of the nuns at SRF in 1960."[◦Source]
There are false charges of sexual abuse or rapes in the world: newspapers bring such stories from time to time. They also bring tales of rapes that are not untrue. But rape is not the only troublesome thing between persons. Kriyananda admits in chapter twelve in his book A Place Called Ananda that in 1960 he first was voted into the SRF Board of Directors as its first-ranked vice-president, and later had an affair with one of the nuns at SRF in 1960, five years after he first became a Swami as a member of SRF.
There was a nun at Mt. Washington . . . She fell in love with me . . . Before I knew it, I found myself drawn into an emotion that I had hoped to have left behind me forever. I struggled against it, but to no avail.
It is not difficult to fall into a ditch. The difficulty lies in climbing out of it.
A picture arises: Someone falls into a ditch and then for decades tries to get up from it by climbing delicate women until old age sets in. Afterwards, several people have testified that through the 60's, 70's, 80's, and 90's while Kriyananda was claiming to be a celibate, he routinely and often engaged in sex acts with women. Most of them were his own followers, also called students.
Well, well, where there is such smoke, has there been any fire? And has it been as great and bad as they say? Massing 'yes, yes' or 'no, no', is not good enough to qualify as evidence.
Yogananda saying "Its all play" is all play too - right? In the life of Kriyananda, in 2006, because of his "service to the spiritual future of humanity", he was nominated and accepted as a Creative Member of the Club of Budapest. And in August, 2007, he was awarded the Lifetime Achievement Award by the National InterFaith Council at the Wadsworth Theater in Los Angeles. Etc., etc. [WP, sv. "Kriyananda"]
Yogananda further: "In this complex world our lives are nothing but plays (Yogananda 1982b:43)."
Being self-sufficient has many forms or outlets: The nayaswami. Swami, Nayaswami, Walters, James, Donald and so on - have you too felt a calling to change your name and title several times as best you can? Or have you succumbed completely to be dictated by others about what to wear when, how to dress, work to look seemly and submit to make it?
"Ho-ho-ho, it doesn't have to be that way," signals Santa Claus and in part Kriyananda.
A question of good leads in life. Noble ones prepare in advance for distress so as to bulwark it, prevent it from happening, or defend oneself against it. There are at times problems from the relationship between counsellor and counselled, priest and parishioners, and also monky ministers who get intimate with lovely wives and altar boys as the case may be.
However, there are worse problems that have their roots in Jesus and what started as one tense sect: Crusades, child crusades, the Great Inquisition, religious wars for long, and abusive clergyman problems. Keep the perspective, and avoid being beaten a lot. And Kriyananda's guru claimed to be allied to Jesus - How few ask, "How bad is that?" in the light of a frank Jesus analysis from such "expert" statements as "He's . . . raving mad" (John 10:20) - His fishermen are still around.
Fish, used to live in schools, are they enjoying living in traps, in cramped, stressing conditions, getting virulent diseases from their trap-conditions and without the great chance of real life fulfilment throughout life's phases? When the fisherman says he loves a more or less caught fish, what is the meaning of it? "It depends on how he loves me," the fish should reflect, along with, "If you love somebody, set them free."
A hint or three may not suffice in this complex world, but then again, just a few hints may be better than no good leads at all. [Jesus diagnosis - heed it]
Margaret Jonas has compiled and edited a book of Rudolf Steiner views that relate the human being to the solar system, mainly. Her Astronomy and Astrology (2009) shows how Dr Steiner allotted essential meanings to the planets, and told we need to free the will. Further,
Rudolf Steiner aimed to show that it is not necessary to reject any connection with the stars and planets in order to be a fully modern person, and indeed the pursuit of it with the right understanding gives a far greater meaning to our earthly lives. Moreover the spiritual beings are waiting to hear from human beings on earth (Jonas 2009, 8).
In "The Effect of Lunar Nodes on Human Biography: Our Hidden Plan" (2003), Susanne Donato tells, as Jonas does in her sixteenth chapter, that Rudolf Steiner explained how "the macrocosmic breathing process in the heavens" is related to a breathing process in the human world:
In human biography, we find this rhythmic cycle in the lunar nodes rhythm or moon nodes. . . .
What are these lunar nodes . . .?
The points at which the orbital paths of the sun and the moon intersect are called lunar nodes. . . .
After 18.6 years this intersection point has traversed the entire ecliptic (360°) and stands in practically the same place as it was 18.6 years earlier. In reference to human biography, it means that after 18 years, 7 months and 9 days, the ascending lunar node is again standing at the same place as it was at the time of a person's birth. . . .
Donato, further, "The lunar nodes occur at exact intervals, to the day. However, the node-related events can happen over weeks and months, as everyone knows." - Everyone?
We can understand the astrological or astronomical exact lunar nodes as the turning points where our past that has been worked through can become our future – or where everything can come to a standstill. Only when the turnabout succeeds can we proceed in harmony with our birth
- an innate design or scheme of a sort.
Steiner and Donato further relate the north and south nodes in a horoscope to decisive, progressive phases of human development. Moreover,
The signature that we recognize in the lunar nodes at birth we will find again in all the later lunar nodes during our lifetime. For one, it is the decision to say goodbye to conditions that no longer offer us possibilities for our inner and outer maturing process . . . we feel uncomfortable, lonely, misunderstood, and constricted by conventions and rules. We feel insignificant and unimportant. We get into controversies . . . these birthing processes also do not happen without labor, pain, and discomfiture. Injuries during these births cannot be ruled out. The birthing process can go quickly or slowly. It can be light or accompanied by dramatic events. (Donato 2003)
The first lunar node transit of personal dealings and family changes.
18 years, 7 months and 9 days after birth has to do with breaking away from one's family . . . the beginning of a new independence.
The connection to parents loosens . . .
As a 19-year-old we have perhaps left school with a sense of relief and lightheartedly left our parent's home. [Further,] tests of the heart and demand courage and self-confidence. . . . We are moved by such questions as: What is the meaning of my life? . . . We question ourselves about the right education, the right career. . . . we also, at the age of 18 or 19, want to inwardly stand upright.
The second lunar node transit, related to social dealings or changes. At the time of the second lunar node at 37 years, 2 months and 20 days, the third birthing process takes place. Now it has to do with unwinding oneself from larger social connections that hinder or cripple the pre-birth impulse. . . . Now the questions arise: Have I found my place socially? . . . am I welcome with my special abilities?
If the answers are not positive in the context of social associations, then new social connections are sought. . . .
Oftentimes, there are surprising changes in careers at this time. . . .
We can understand the second lunar node as the following: Search for our own place of soul; our soul home. By developing our soul-forces, our heart-forces, we can also make ourselves spiritually at home in our own social environment.
The third lunar node transit: "Supra-personal human." The third lunar node, occurring at 55 years, 10 months and 28 days, almost 56, brings further social leave-takings and new orientations . . . we often come to an inner distress. . . . We take stock of ourselves: Was that all? . . . Do we still have anything to say to one another? . . . Encountering serious illness and death also becomes more frequent. How many people at this time become ill with cancer, have a heart attack, or suffer the threatening climax of a chronic illness? . . . We become contemplative. . . . What deeper meaning does life have? . . .
The title over this period of our lives could read: How do we see ourselves being seen in the world? . . . Where is my distinctive place in a . . . lasting house? . . . (The Spiritual Home is Sought)
The fourth lunar node transit: Wisdom dealings. occurs at 74 years and 5 months. For whoever has attained to a certain wisdom and has resolved the tasks of the previous lunar nodes, in accordance with his or her individual possibilities, for that person the heavenly realm becomes permeable and he or she can let some of their wisdom radiate into his/her surroundings.
The fifth lunar node: Battered or Solved (Dead). is at 92 years, 1 month and 9 days and nowadays is more and more often experienced.
Some radiate fitly, others are on a downward, darkening spiral, getting better at being pessimistic, it might seem. Wisdom and a certain pessimism can both take into account all of humankind.
The descending lunar nodes occur halfway between two ascending nodes, i.e., in the 9th year, 27th year, and so forth. Donato says that events having to do with the descending lunar nodes are seldom outwardly apparent, but are times of quiet separations and changes and take place in the deeper layers of our being:
The signature of the half-node is a initial, tender suggestion to find what the compelling task of the next ascending node will be. On the other hand, at this time another chance presents itself to resolve whatever was not accomplished during the previous node.
We carry with us as a hidden plan from birth, says Donato, a desire to create something to outlast us and to achieve self-realization also. And we want to carry something into the world that only we can bring. A common danger is that we totally go submit to superficialities and thereby lose ourselves. The lunar node transits repeatedly usher us to the way back to our paths of destiny and our original tasks.
Lunar node designs "call forth renewing energy from our inner self . . . At first, this something new announces itself through inner alienation, upheavals, and partings. We feel . . . helpless."
But then thoughts are got and courageous decisions are made. "Whether the lunar node process brings about dramatic change or occurs practically unnoticed varies from person to person and can be different from node to node. . . . If a person can lead a life that is in harmony with her or his birth-impulses, the lunar nodes can pass almost unnoticed. But [with] intensification of those impulses.
Lunar node events and experiences are as varied and individual as people themselves [and] trengthened by spiritual energy, we can make progress, she deems.
If you try to relate these points to Kriyananda's life, there are some books by him on his life. The New Path is one of them. Praver and Parsons have both written insightful books where Kriyananda appears. The the degree Donato's or Rudolf Steiner's views are fit, the biography of such as Kriyananda should talk similarly. That remains for you to find out of.
Donato, Susanne. "The Effect of Lunar Nodes on Human Biography: Our Hidden Plan." Tr. Nina Kuettel. In David Mitchell, comp. Child Development and Pedagogical Issues - Waldorf Journal Project No. 2. Fair Oaks, CA: The Association of Waldorf Schools of North America, 2003.
Fergusson, Rosalind. The Penguin Dictionary of Proverbs. Harmondsworth: Penguin, 1983.
Jonas, Margaret, comp. Astronomy and Astrology: Finding a Relationship to the Cosmos. Rudolf Steiner Press, 2009.
Kriyananda, Swami. Living Wisely, Living Well. 2nd rev ed. Nevada City, CA: Crystal Clarity, 2010. ⍽▢⍽ The author offers advice related to his own life experience coupled with many ideas. Here is one: "Choose your music wisely, for its influence on you can be deep. A woman once tried to commit suicide [and as a result] found herself in a hellish region where the vibrations . . . were very similar to the beat of heavy rock 'n' roll music." (5 May).
⸻. The New Path: My Life with Paramhansa Yogananda. Nevada City, CA: Crystal Clarity, 2009. ⍽▢⍽ The few years they were together, they produced much written material.
⸻. A Place Called Ananda: The Trial by Fire that Forged One of the Most Successful Cooperative Communities in the World Today. Rev 2nd ed. Nevada City, CA: Crystal Clarity, 2001. -- A very remarkable and personal account of the years after Kriyananda was shovelled out of SRF (1962). Six years later he started Ananda. It became a figurative thorn in the flesh of SRF, which launched an expensive and long-lasting lawsuit against Ananda too. The lawyer Jon Parsons has written about the long lawsuit. He has much good to write of Kriyananda too.
Lewis, James R. The Astrology Book: The Encyclopedia of Heavenly Influences. 2nd ed. Canton, MI: Visible Ink, 2003. ⍽▢⍽ Professor Lewis teaches at the University of Wisconsin.
Parsons, Jon. A Fight for Religious Freedom: A Lawyer's Personal Account of Copyrights, Karma and Dharmic Litigation. Nevada City, CA: Crystal Clarity, 2012.
Praver, Asha. Swami Kriyananda as We Have Known Him. Nevada City, CA: Crystal Clarity, 2006.
Sharma, Prem Kumar. Rahu and Ketu in Predictive Astrology. New Delhi: UBS Publisher's Distributors, 2007.
Yogananda, Paramahansa. Autobiography of a Yogi. 13th ed. Los Angeles: Self-Realization Fellowship (SRF), 1998.
⸻. Man's Eternal Quest. 2nd ed. Los Angeles: Self-Realization Fellowship, 1982.
⸻. The Science of Religion. 2nd ed. Los Angeles: Self-Realization Fellowship, 1982b.
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