Wer: Yogananda, Paramahansa. Why God Permits Evil and How to Rise Above It. Los Angeles: Self-Realization Fellowship, 2002.
The guru seems to want to teach you "rise above that God permits evil" - well-well. He uses the Indian concept of lila, play, sport, drama to dramatise it. The universe is God's play, he teaches. Apart from this concept the guru seeks to comfort others by telling that evil may help in bringing you back to God. I would not trust in that, for according to Jesus in a passage, evil may destroy you. "Be afraid of the One who can destroy both soul and body in hell." [Matthew 10:28, see also Luke 12:4-6; Matthew 5:29].
Further, as an Amazon book reviewer tells, "Some people seem to be evil by nature, and evil does not seek happiness; it seeks destruction". Further, "When the Yogi says God is sorry we have lost sight of Him, how can he not mean that God has lost sight of Himself?" That reader thinks it is wrong to dismiss mankind's pain as God's purposeless entertainment too.
Why there is so much dirt in the name of religion, is another puzzle.
Wf: Yogananda, Paramahansa. Whispers from Eternity. 8th ed. Los Angeles: Self-Realization Fellowship, 1959.
The late SRF vice president and Yogananda editor, Kriyananda, says that after Yogananda's passing, SRF's main editor Tara Mata "changed Whispers from Eternity so drastically that it became almost unrecognizable". And Yogananda "himself had told me this book was the only one he'd edited personally, and in its entirety. [Emphasis added]" 
So the eighth edition is one more book that has been heavily edited after Yogananda's death. The content was different when Yogananda was around. The book consists of invocations based on the notion of Immanence, that is, behind anything is God. Since this was first written by me, SRF has found it good to publish a not-further edited first edition, they too. They sell two divergent versions, the first edition and the last, heavily worked on edition now, and both are "by Paramahansa Yogananda" (!)
A great part of the book consists of adressing God in cumbersome ways, like "Thou art" and "Wilt Thou" and "O This, O That" - in rather stiff and antiquated jargon, also while referring to something in nature. For example, "I am Thy truant dewdrow, returning at last to the Hallowed Home." (p. 9) Truant, but divine, immortal, love-enchanted, quivering, dancing, it also says. He finds his conclusion to the simile: "I want not to lose myself but to become infinitely enlarged . . . I shall be Thine omnipresent dewdrop, imbibed," and so on.
I have one comment: "This jargon looks like crock to me."
Infinity or endlessness smacks of human incapability or limitations. How can you say there is no end unless you know the end? The bet is you cannot. In good yoga the sensation of vastness is to be dropped for the sake of the elevated "Be here now" (heartfelt and all that), at any rate, at that is the tip of the day. "Being-Space-Time" are included in "Be here now" (in the proper way), through elevating one's awareness in good enough yoga-meditaton. If not, go as far as you are up to.
To someone who is meditating well, Yoganandic outpourings can be annoying distractions. The whole book could have been avoided if he had had the courtesy to refrain from "waffling" along according to the much used scheme: "I compare, I see the Lord in or behind (nature phenomena, relationships, etc) - I express myself in Bible ways. I now and then round off by wishful "May I (+ something)" or "Let my" (+ something).
One more stray example: "O Utter Innocence! we are not worthy to invoke Thee." [p. 53]. If the guru had been sincere, he would have stopped it right there, but he goes on, and on. There was no cure against that, it seems.
"Come, O Perfect Joy! . . . be Thou the Polestar" is addressed to Divine Mother, Eternity [p. 154, ix]. You can make your own non-innovative invocations by applying this scheme:
O Divine . . . (insert noun).
That's about it. Thus, for example:
O Divine Guts,
An invocation to beer may be just as fit as to Consecrated Wine, Divine Intoxication, or Divine Coctails, and other things the book contains. Thus:
O Excellent! (Heavenly, Divine) Beer,
Instead of Yogananda-suited dualism-based oratory ("you, O God" crowding out "Self"), here is one more thing to learn: I threw the whole book away and found I could do better without it. That was after I had translated it into a Scandinavian language as part of a medium translation project I ran at one time. Wise decisions are often needed in a life.
A thorough study of SRF's extensive redaction of Yogananda's work has to tackle changed placements, changed titles, changed paragraphs, text alterations and that sort of stuff. For example, the randomly chosen "Thou art every busy, O Cosmic Potter" with its associated Jeremiah take [18:1-7] in the Old Testament, runs like this in SRF's 8th edition from 1959:
Thou art ever busy, O Cosmic Potter!
It can only correspond to No. 166 in Yogananda's version from 1949 [Wfe]:
166. We buy everything but Thee. Pray give me Thyself.
The SRF editor has been terribly busy changing the guru's outpourings without even dropping a hint of all that.
Whispers from Eternity was first published in 1929. It was edited by Yogananda himself for the 1949 edition [Wfe].
The first edition is published by Crystal Clarity too.