• Cult Herds Seem Fooled
• Yogananda Quotes
• Kriya Yoga Issues and Other Techniques

Cult Herds Seem Fooled

"I mention this to assist those who try for truths in this sport of loyalties and submissions and the like." [From the text]

First they capture you and enslave you, then they ride and ridicule you and give you a bad name too, after the good things you've done in their service - I do not talk only of donkeys here -

Philip Zimbardo

Dr. Philip Zimbardo, a specialist on cults, thinks that the large society might be easier if it were more caring, and in some ways more cultlike. Yet there are more possible benefits in being cult-free than cult-ridden, I would say. It is also a matter of personality and cult profile - how well they match, and how many benefits the cult holds. But when a cult says one thing but does not live up to it, the table may be set for some heart-tearing conflicts.

A Stake Through a Book? These Nuns -

Having "the highest kriyas" is one issue below. Another one is 'modifications', and a third might be 'misleading people'.

If a monastic in Self-Realization Fellowship advises others to to drive a stake through a book, for example Kriya, the True Path by Swami Satyeswarananda, it may not help. But the advice could reflect competition. And as with other kinds of competitions, much may seem at stake. Interestingly, Satyeswarananda makes little of SRF, and explains the reasons why he thinks the way SRF spreads kriya yoga is far from his own cherished way.

Satyaswarananda is one of those who point out that Yogananda altered the Kriya system substantially, especially with regard to the more advanced kriya methods. Yogananda's biographer Dasgupta, says similar things [Psy]. Yogananda altered the techniques, and in so doing he left out formerly essential parts with their bindings and injunctions.

During the last decades other organisations than SRF and other swamis than those of Yogananda's line stand up and teach kriya yoga, publish many books - in short. The kriya world experiences fractions, up to dozens of them. Part of the claims for authority are grounded in "blood lines" and their splitting clans: Who was a direct disciple of whom, and for how long were they together, and what possible changes could they have made, and what bad might be said of them without fit evidence? I mention this to assist those who try for truths in this sport of loyalties and submissions and the like.

What is worth looking for, the elevated stand of the person in charge of a transmission line or something like that, is not easily detected. The sort you should be looking for, is able to energise your inner sides and slowly or speedily usher a new life into your system, in part depending on what you may contain at the time. An ordinary mind have little or no chance to detect such a benign guru at first glance, and maybe not for the rest of his or her life either, for some gurus will not show off - although a smart guy may find out things from looking at their traces somehow. For the lack of contact with good gurus, many write on Internet boards - but that is not the full story of course.

Also, the ones you choose to join, turn into those you may belong to for the rest of your life, as you seek Union (Yoga) with the Self and further.

SRF members experience loyalty conflicts when it comes to reading Yogananda-critical literature, as can be seen on SRF-related discussion boards. Satyeswarananda has been found to speak disparagingly of Yogananda's methods. There are disparaging comments - with appeals to Vedic Tradition and Vedic people - that conservatives would laugh out loud about SRF methods of meditation and how they are taught in SRF in the footsteps of Yogananda. So, according to Satyeswarananda, Vedic, the tradition, being concervative in it, Babaji, and Self is good, but those who start meditating in the SRF way are held up to ridicule. Here are some toned-down details:

Says who?

Satyeswarananda says that those who cannot make proper postures and cannot abandon the expectation of the results of the practice, should not try Yoga discipline. Those who recommend liberally to practice otherwise, for example, sitting on a chair, spine erect, resting the feet set on the floor [an SRF way], are not practicing yoga or Kriya at all.

COMMENT: You will hopefully find that questions like these matter: "Says who, without furnishing valid evidence? On what grounds? Promoting what?"

If you can sit or lie a bit with your spine unmoved for some minutes, you may meditate. Then meditation may be quite all right, at least for a start. But the swami holds that if you ask any Vedic person whether one can practice Yoga or meditate through the Yoga discipline sitting on a chair resting the feet on the floor, the person would LAUGH . . .

COMMENT. How well founded is that laughter? It could be a fool's laugh.

The swami goes on, telling that to conservative people it will appear RIDICULOUS if they hear that Yoga is taught in a group for the masses.

COMMENT. That is a clear reference to the SRF way. Some enjoy it and communicate so too. Satyeswarananda tells nothing encouraging to these Yogananda followers. He does not seem to invite them to opening up, but seems more bent on stripping away faith in their guru's ways, with no delicate regard for their feelings and never considering that Yogananda's ways could represent betterments.

The swami rallies on: If Vedic people hear about practicing Kriya yoga in the West sitting on chairs in churches who claim the practice is Pure Kriya, they will say, "Practicing Kriya Pranayam sitting on a chair and claiming the practice Pure Kriya! Those Westerners are really crazy. Let them fool themselves for this incarnation.

COMMENT. I would not disparage and denounce all who do kriya as Yogananda designed it, solely on the grounds of some old ways of thinking and doing, as suggested here: [Link]. [1]

Till Owlglass, famous German prankster from the 1300s. Gross ridicule, going too far, and making others laugh and snigger - it is all in his famous stories.

Going far in debasement looks like the swami's deal. "Being laughed at" forms part of his argument. The question is, however, whether such laughing is justified. Further, the swami's presentation looks like mocking, and lacking a lot in love and justification too. Say "no, thank you" to stiff-necked scoffing rooted in traditional conformism, for it leaves out key issues of validity, proof, and relevance. There is no good proof that neither has the perfect view in the matter. Nor is there proof that modified, simplified kriya is less valuable - or better - than the kriya it takes off from. The traditionalist Satyeswarananda claims much against modified kriya, but he lacks clear and basic proof about its effects, for one thing. [2]

The swami further supplies notions of some possible dangers on the SRF path, after Yogananda gradually turned less conservative Hindu in America: Yogananda talked down on creativity in a caste-fixed perspective in early years, and later glorified creativity in talks and sermons. Yogananda changed his mind, or rather, grace and light blew in, so to speak. In the long run he found some innovations helpful.

Satyeswarananda equals devoted SRF devotees with crazy fools, but do they "fool themselves" in such matters, as he says? I would say others have fooled them to begin with - to the degree they are fooled. After all, to be misled into follies is a danger in cult country.

So many Christs!

Later on Satyeshwarananda started writing books, saying that Sri Yukteswar did not have the higher Kriyas, so Yogananda did not have them. That would need to be substantiated better, for the Autobiography of a Yogi [Ay] says Yogananda had many kriya teachers, not just Sri Yukteswar. He was taught by his father, "Bhagabati Christ", and his Sanskrit tutor too, to name two of them. And yes, Yogananda includes his railroad adminstrator of a father among those who were allegedly raised to christlike status by Shyama Lahiri,

Sri Yukteswar chose the following morning to grant me his Kriya Yoga initiation. The technique I had already received from two disciples of Lahiri Mahasaya - Father and my tutor, Swami Kebalananda. But Master possessed a transforming power; at his touch a great light broke upon my being, like the glory of countless suns blazing together. - Yogananda, Ha 105; [Link]

The Swami also holds that SRF has disobeyed the injunction of Shyama Lahiri and Babaji prohibiting anyone from forming an organization around Kriya Yoga, and that Yogananda commercialised kriya yoga after reaching the masses with his message. He also removed "Khecharimudra [tongue-lifting] - which is a precondition for practicing the Thokar, Omkar Kriyas and Brahmayonimudra - [and thereby] completely changed the Kriya practice and reduced it to something else which would be an unproven, new approach with uncertain or crazy fatal results." [3]

Now, modifications of kriya by SRF and others are derided on Satyeshwarananda's Sanskrit Classics site on his page called "Kriya Modifications" there. What is true is that Yogananda changed Kriya and his mind too, in the course of his ministry. It is also known that Lahiri Mahasaya permitted some of his disciples to spread kriya.

Satyeswarananda calls Yoganandas hailed guru Yukteswar a cheap astrologer. I would not call him cheap, but he was mistaken in some respects about yugas: See for yourself; study the evidence.

Satyeswarananda claims that the SRF kriya initiation dupes and dooms initiates from day one: "The question doesn't arise to be initiated by a long gone dead person!" He claims the right way to practice kriya is to abandon the expectation of results and continue the practice that is received personally from the living lips of a guru, as he says. Much contrary to this view, Yogananda excels in glorified vistas about results. Cosmic Consciousness, become a Christ, Infinity, and so on, gain a million years development, are solid parts of his fellowship's kriya hype. [4]

Satyeswarananda and Yoganiketan both publish Lahiri works and works of others. Satyeswarananda books teem with interpolations.

In the Light of Satyeswarananda

Learn something from the chamois of the Alps.

It has been mentioned on the now seemingly folded-in SRF Walrus discussion board that Satyeswarananda wants to be left alone. Many wild animals strive for the same thing, and they manage so without being being "extremely rude and agressive" to men who get near them; they just jump away. Maybe uncivic yogi manners, even out of the blue, is an effective means to be left alone too? However, it is inferior to the decent ways of so many animals.

Satyeswarananda has taken pains in presenting other kriya forms than those Yogananda settled on. The swami's alternative contributions allow for a more nuanced picture of what goes on in SRF and of things Yogananda did. Alternative perspectives can be helpful, even if their exterior may be a bit harsh and critical at times . . . [5]. Perhaps cult-engulfed ones find it too hard to get into his works, since he throws an unflattering light on their guru's methods and thereby themselves, and they are oblivious of one of Yogananda's orientations: "Our best friends are those who criticize us the most . . . who never condone our faults."

Yogananda Quotes

A few more Yogananda quotes on the delicate and tactful art of offering critique, and the bad alternative called flattery:

How to read Yogananda literature, according to himself

Criticize books with intuitive perception. Keep your mind busy . . . [6]

To offer understanding criticism is risky because of bigots

"Defamation of others . . . for the sake of one's own benefit is a sign of ego and inner weakness, a desire to make oneself appear taller by cutting off the heads of others.

Unkind and unjust criticism causes inharmony and factions of partiality, bias, and rebellion . . . But though gossip, lies, and slander hurt the criticized, they ultimately hurt the criticizer even more. . . [T]he wicked accusers are condemned by the unfailing karmic law of cause and effect.

To offer criticism – even constructive criticism – is risky; but to be able thyself to stand criticism is of great benefit. It tests and reinforces thine armor of truth.

Those who flatter thy faults are thy worst enemies. To receive impartial criticism is to tune in with the law of progress. But to succumb to flattery is to poison both material and spiritual advancement.

Conquer vice by virtuous example, . . . ignorance by wisdom, . . . narrow-mindedness by understanding, bigotry by liberality. Let these virtues begin with thyself."

[7]

Yogananda on flattery and criticism

"Flattery may be good when it encourages a person to right action . . . Besides the sweet words of flattery from others, our own inner thoughts often excuse our harmful faults and hide big psychological tumors . . . Many people willingly lose money, time, health, and even character for the sweet deceptive words of parasitic so-called friends.

Many souls have perished by not listening to behests of stern words and by yielding to the sweet poison of words from wicked associates. . . . Poisonous so-called friends would make Hades of Heaven and justly-speaking wise friends would make Heaven of Hades.

It is always good to speak the truth . . .

A saint used to have a friend who constantly criticized him to the great displeasure of his disciples. One day a disciple came exultingly crying: "Master, your enemy, the constant fault finder, is dead." The master began to weep and said: "Oh, I feel helpless. My best spiritual critic is dead. My heart is broken."

Most people choose flattery instead of intelligent criticism and would readily dash themselves on the rocks in spite to disprove the candid forecasts of frank spiritual teachers. Therefore, ask yourself each time somebody mildly or harshly criticizes you: "Have I been lured by sweet words . . . in the hands of flattery?"" [8]

A dead teacher

"Once there was a Master who had a disciple who criticised everything the Master did. He died, and his disciples came running joyously to their Master and said: "Master, that man who is all the time troubling you, he is dead." Then the Master began to weep. The disciples said: "Why do you weep; you should be glad you are rid of this terrible man?" The Master replied: "No, I am sorry, my teacher is dead." His criticism acted like a warning." [9]

Compare a "best critic":

"A saint used to have a friend who constantly criticized him to the great displeasure of his disciples. One day a disciple came exultingly crying: "Master, your enemy, the constant fault finder, is dead." The master began to weep and said: "Oh, I feel helpless. My best spiritual critic is dead. My heart is broken."" [10]

Ingested cocaine, flattery and untruth harm the soul, according to Yogananda

"If people want to eat cocaine, opium, cobra poison, or to indulge in a flattering religion which is afraid to even constructively criticize, or to hear only those lectures which gloss over and explain away their faults, should the business men, religious leaders and lecturers reason, let us give the people what they want, let us sell them poison, flattery and untruth, let us thus kill their souls and choke their mentalities of progress, it doesn't matter since we are getting rich? . . . The law of honesty should be the policy." [11]

Some Kriya Yoga Issues and Other Techniques

Training -

We are told from SRF sources that Yogananda often floated in the lake at Lake Shrine in Pacific Palisades for an hour at a time, sometimes with his back up and other times otherwise.

One of the SRF Sisters there used to check if he was OK when floating for long. Well, he did not die from drowning, but a massive heart attack, doctors tell. It is a benign way to get out of here, really - fast and rather painfree. [Sob]

Yogananda classifies kriya yoga under Raja Yoga He could have said Tantra yoga and kundalini yoga too [Cy; Kta]. Kriya yoga is a set of methods, which Yogananda made changes of in his day. The basic level method is a form of pranayama (control of the life energy, also called vitality, or prana). Learn it here for free, as you will: [Link]

In the yoga system of Patanjali the third step is asana, or posture for meditation, often used in hatha-yoga. Asanas can help steady the mind and promote health. Mudras and some yoga postures form part of kriya yoga.

The fourth step is pranayama, breath control for fixing the mind in deep concentration. Kriya yoga contains a pranayama technique with many variants.

The fifth step is pratyahara, interiorization of the mind. Many guru followers may have problems with attaining this "switching".

The sixth step is dharana, handy focusing through upliftment of mind.

The seventh step is dhyana, deep meditation, Zen, when the mind is deep-going or undisturbed.

The eighth and final step is samadhi, unification. This is the result of reaching.

Steps of Patanjali can be quite misleading: One should learn to dive inside by a good method, get interiorised by it, and go on to the pleasant stages of meditation. Yes, methods of the "sixth stage" tend to the interiorisation ("fifth stage"), and go further. Many do not learn this, or do not put reasonable weight on this stage of the meditation process, and hence "put the cart before the horse" somewhat. They go on breathing and meditating without getting amply interiorised in meditation, and some have floundered for years in this way.

To practice yoga through desires, for example to merge with God, does not lead to the highest level of self-realization, says gurus like Lahiri Mahasaya and others in his tradition. Yogananda, full of devotion, is an exception. He teaches both kriya and devotion with problematic mix-ups in his explanations too. One should focus on methodical, accurate practice first and foremost. Then progress may shine through after some time.

There is mantrayana, the mantra way, where you mentally repeat a chosen sound that works well for you. Milarepa recommends it. "Devote yourself to Mantrayanic study and practice," sums up the message. [Milarepa, cf. Tm 234]

Guru Dev, Shankaracharya Brahmananda, tells things about how to choose the sounds to meditate on. The TM [Transcendental Meditation] movement has incorporated his thoughts in the practices. Mantra-yoga is one of the oldest forms of yoga and mind enlightenment. By repeating one's guru-found mantra the mind can be purified and start developing, is the teaching. Go for it as wisely as you can.

Other Techniques

Q: How about the other SRF techniques of contemplation, the Hong Sau and Om techniques?

A: Nissen: "Read about the methods and try to peel off marketing tricks before you start practising. You do not have to subscribe to anything or anyone to learn and practice Hong-So along with the inflowing and outflowing breath. It is free, and online. [Link]

In TM, Transcendental Meditation, one also repeats a mantra (sound) mentally, but not aligned to the breath, and the mantra is given from among several more or less congenital ones. There is much research on TM. [◦Link]

Maharishi Mahesh Yogi spread TM throughout the world and thereby:

• offered many who experimented with drugs an alternative. A US Congress report shows a dramatic decline of drug abuse for TM practitioners, and not only that: the use of stimulants decrease too.
• helping masses to get involved in healthy spiritual exercise.
• became indirectly and directly responsible for the enormous amount of data that now gives scientific support to claims of yoga's many healthy benefits.

Today there are more than 600 scientific studies of the various benefits of Transcendental Meditation, independently conducted at 200 universities and institutions in 33 countries. These studies, published in over 100 scientific magazines, report of improvements, such as increases in memory and concentration, stabilization of the autonomic nervous system, reduction of drug abuse, and a decrease in prison violence and health problems.

Make use of the best methods. They take the mind inwards quite effortlessly.

Much depends on individual efforts.

When people say "God did it", it may be wise to suspect ulterior motives.

Confusing the organization with the teachings and techniques of kriya proper is not fit.

There are many individual stories of experiences with meditation on the Internet. Some seem to be rather typical of many, but is that so sure? Statistics is needed to get counts of percentages and the like. Still, in qualitative research, individual stories are treasured and not treated as irrelevant problems. Instead they are considered (possible) resources (a reservoir or data bank) to tackle and make good of by proper methods. Varied material can be looked on as a benefit, according to good methodology. What we come up with depends in part on the processing of information at hand.