Nayaswami Padma McGilloway

“The law was given by Moses, but truth and grace came by Jesus Christ.” This quotation from the gospel of St. John, Chapter 1, is not a critique of Moses. It describes the universal truth that the evolution of consciousness requires that we first learn the do’s and the don’ts of behavior before we can begin to experience transcendent truth and the love of God. The great yogi-preceptor Patanjali stated the same essential truth in his outline of the 8-Fold Path.

There is a story from India about the medieval saint known as Guru Nanak. Revered by both Hindus and Moslems, a Moslem cleric once found Nanak lying in the mosque with his feet facing the altar. Outraged by this insult, the cleric demanded that Nanak move his feet in another direction. Guru Nanak replied that perhaps the cleric could tell him where he could move his feet that God was not present. But every time the cleric tried to move Nanak’s feet, the altar would move and remain in its fixed position relative to Nanak’s feet! Guru Nanak’s state of God-consciousness was such that the relatively minor temple etiquette rule no longer held sway!

When Moses came down from Mt. Sinai with the ten commandments, he found that the Israelites were worshipping a golden calf, the symbol of their own materialistic tendencies. It is tempting to the ego to seek fulfillment through the senses and in the creation and to ignore the Creator, invisible behind all appearances. But in succumbing to this, we are forced to learn our lessons through the operation of the laws of karma and duality.

The very first time Dr. Lewis (who was Yogananda’s first disciple in America) met the Master he asked Yogananda what was meant by Jesus’ words, “If thine eye be single, thy whole body shall be filled with light?” In the course of a dramatic first meeting, Yogananda, pressing their foreheads together, showed him the spiritual eye, the inner light. This experience stayed with Dr. Lewis the rest of his life even as meeting his guru changed his life!

Self-realization teaches the importance of experience over belief. That passage from the Bible made no sense to Dr. Lewis until he experienced it for himself. In the story, Way of the Pilgrim, a devotee wanted to understand how to “pray unceasingly” as Jesus taught. After much searching, the pilgrim found someone who taught him to repeat “Lord Jesus Christ, have mercy upon me” thousands of times, in synchronization with the breath, until all distracting thoughts subsided and his consciousness was immersed in God. It is in God-consciousness that we find freedom.

As Krishna says to Arjuna in the Bhagavad Gita: “Precious Thou art to me! Give Me thy heart! Cling to Me! For Thou art sweet to Me. Let go those rites and writ duties! Fly to Me alone and I will free Thy soul from its sins!”

Nayaswami Jamuna Snitkin

Swami Kriyananda’s study course Material Success through Yoga Principles has been a major focus of my teaching for the past two years here at Ananda Seattle. 2010 is the third year of teaching this course and I find that the experience just gets richer and deeper with each go-around.

Recently in class, we were discussing Lesson #9, The Importance of Human Values, and Lesson #10, How to be a Good Leader. These two topics are well paired together. In the first, Swami encourages the reader to appreciate the fact that people everywhere share the same basic human values and needs. In the second lesson, he explains that a leader should take into account not just the project and its goals but the feelings of those whom he serves and his own inner feelings. Avoid, he writes, becoming “thing-oriented.” What we hold in our consciousness greatly affects our experience. Being open and caring is the true measure of refinement. Each of us is responsible for the attitudes we hold and the opportunity to become a positive force in our environment. This will increase our spiritual vibrations and the outward success of our endeavors. “True success requires sensitive awareness of realities outside the narrow confines of your egoic existence.”

We then launched into a review of Patanjali’s yamas and niyamas (the universal, spiritual “do’s and don’ts”). The first of the yamas is ahimsa, non-violence. One of the students told a story about his own encounter with facing the fear of violence with calmness and faith in a rough neighborhood.

He had to walk to public transportation several blocks from his house through this neighborhood. One morning, he witnessed an attempted mugging where the intended victim ended up beating up the mugger! He approached to help and alerted the police but the experience was disconcerting, to say the least! After this and for several months, he walked his morning route with a knife in his pocket, ready for self-defense. Finally the built-up fear was too much.

So, first he got rid of the knife, then came the idea of a slight alteration that could make his route safer, and immediately his fear was replaced by a feeling of grace and protection. Is this not the power of ahimsa? Please join the discussion by posting a comment  – What attitudes might you be holding in your work environment that are drawing negativity to you?

Dear Friends,

Padma and I wanted to share a bit more in depth about our experience at Ananda in Italy where we went for the inaugural initiation of nayaswamis and other renunciates for the Nayaswami Order on Friday, November 20.

Swamiji has long recognized the need to create the opportunity for individual devotees to give themselves fully to the spiritual path by taking vows of complete renunciation. Efforts in the formative years of Ananda Village in California proved premature, for the demands of its work precluded the separation of men and women that would be necessary to support traditional (celibate) monastics.

Nonetheless, his creation of the Nayaswami Order was not wholly unexpected. In 2004, not long after he moved back to India, he was inspired to create a worldwide Ananda Sangha Order. The Order describes both the precepts that underlie the teachings of Self-realization and the stages of commitment and participation including traditional monastic renunciation (sannyas). But it stopped there and did not include provision for initiating new swamis. For this he had another dilemma: the leaders of Ananda are generally married couples. If he were to initiate a single person as a swami the obvious implication would be that this person was to be Kriyananda’s successor.

Pending the inspiration to resolve this dilemma, Swami Kriyananda nonetheless encouraged a small band of men (and women, separately) mostly in India (and a handful at Ananda Village in California) to take up the renunciate lifestyle as brahmacharis (celibate monastics). An adequate degree of separation was now possible between men and women, and in India, especially, with Swami Kriyananda in residence and guiding it, it was now time to take a few steps in this direction.

At last, in June of this year (2009), a new inspiration came to him! As will be described in the preface to the upcoming book, A New Age Reunciate Order, he was, at the time, at Ananda in Italy, and very close to death. It was as if the satanic force was attempting to block an inspiration whose time had come. Suddenly one day, from one moment to the next, a miraculous flow of grace and inspiration came flood-like into his body and mind and an instantaneous recovery occurred. He announced that a new and international order of swamis was to be born!

Still it was months before he could put pen to paper (a euphemism, merely, for he writes by typing at the computer). Barely was the “ink” dry, however, when he announced that the first initiation of swamis and other renunciates would take place a week before Thanksgiving at Ananda in Italy (near the town of Assisi). In an email to us, he let it be known that individuals would have to apply: there would be no appointments or invitations. Padma and Hriman immediately called him in Italy to ask to become nayaswamis and Swamiji accepted unhesitatingly. He seemed very pleased and invited us to come to Assisi for the initiation. So with about ten days’ notice, on a “wing and a prayer,” we set about making our plans.

Even a quick reading of the text of the new order reveals the spiritual bar to have been set high. Having been reading the manuscripts during the preceding weeks, we had no reason to be confident that we qualified. In this we are not alone! The wisdom so evident throughout the text includes the requirement that an applicant shall have demonstrated “notable progress” in overcoming desires and ego-affirming tendencies as particularly described in fourteen specific “tests”. While for the future a typical applicant would go through a period of years (perhaps six or more, or even a lifetime) in a preliminary stage of renunciation known as tyaga (for married individuals) and brahmacharya (for singles), some members of Ananda, especially of long-standing, were eligible for the final vows of sannyas: that of swami (now to be renamed, nayaswami, or “new” swami). For nayaswamis who are married, celibacy even in marriage, is the expectation. So, too, is the vow never to remarry. For those in the tyaga stage, a commitment towards celibacy is the goal. It is directional as the text of the Order puts it. A brahmachari (brahmacharini, female) commits to live the preliminary vows as a single person until such time, if ever, as he or she is secure in the life of renunciation and celibacy and feels ready and is accepted by three (unrelated) nayaswamis, for final vows. Final (nayaswami) vows for those in the tyaga stage also require three nayaswamis’ approval.

If you are curious about the seeming innovation of including married couples, many great saints of both east and west have been married. Lahiri Mahasaya is one well known example among the gurus of Self-realization. So, too, was another in our line: Swami Sri Yutkeswar (he also had a child). The title “swami” was conferred on him by Babaji at the Kumbha Mela (as described in Autobiography of a Yogi) even though Sri Yukteswar was still married. (As author, he used the title along with his family name for his book, The Holy Science). Yogananda gave vows of sannyas to Rajarsi Janakananda, his most advanced disciple, even while Rajarsi was still married. Nor is a married swami unheard of in other lineages. In this new age and in this new Order it is not the outward form or state of life that determines true renunciation but one’s inner state of consciousness. Among the thousands who have left traditional monastic vocations in the last many decades, most entered the married state while retaining their dedication to selfless service and prayer. No longer must marriage be a bar, or worse yet a stigma, upon those whose dedication at least equals that of traditional, celibate monastics. Swamiji has noted, sadly, how many traditional swamis he has met in India are arrogant, expecting service to be rendered to them by the laity. In the west monasticism has tended towards suppression of the ego, reflected, by example, in the tradition demanding unconditional obedience to one’s superior regardless of that person’s level of wisdom.

From the west coast communities of Ananda, six colony leaders (three couples) were invited to Italy, traveling separately but arriving in Rome together on Wednesday, November 18 (along with a handful of others from here or there). That afternoon we gathered at Swami Kriyananda’s home a short distance from the Ananda community and retreat center in the hills above Assisi, Italy (the home of St. Francis). Another couple, the Schuppes, leaders of Ananda in India, were present together with two couples and some singles from the center in Italy. Swamiji wanted to know what questions we had, whether individually or in terms of the precepts of the Order. We had many! A lively session ensued with much discussion. Some minor changes were proposed and accepted to the description of the Order. An option for a one-year postulancy period for the preliminary stages was included.

Curiously much discussion centered on the colors and the outfits to be worn in the various stages of renunciation and the habit to be worn by nayaswamis. For the tyaga stage a new color was decided upon: aquamarine, between green (representing the heart) and the blue (for the nayaswamis). The nayaswami habit is full length worn over matching blue (uncreased) trousers and with a simple neckline. Daily wear might include a variation that is distinctly Indian: a long loose top (kurta) over the Indian style pants. In all cases it is encouraged that each member of the order wear some (even token) article of clothing in the distinct color of one’s stage of renunciation. It was acknowledged that in India any type of monastic apparel is acceptable in public. In America and especially in the urban Ananda centers, more leeway might be needed until both wearers and the public are comfortable and accepting.

The next morning, Friday, we awoke early to attend a three-hour meditation with the other initiates which was held in the Temple of Light (whose design was the inspiration for the Ananda Meditation Temple in Bothell). Later in the day we again met with Swamiji for more discussion.

At 4 pm that afternoon we gathered in the temple again for a one-hour meditation prior to the initiation ceremony at 5 pm. All initiates were dressed in white from head-to-toe. The ceremony was to be simple in its elements but this in no way compromised the power and blessings felt by all. The temple was crowded with attendees. The initiates sat in concentric circles in the center of the temple (beneath the glass cupola high above) with the nayaswami initiates in the first circle and the others behind. On the floor in the center was a brass or copper brazier in readiness for a fire ceremony.

Swamiji entered the temple at 5 p.m. After an opening prayer, he spoke for some thirty or forty minutes on the meaning of renunciation, the goal of ego-transcendence, and the vows we were about to take. Beginning with the one-year postulants and proceeding to the tyagis, tyaginis, brahmacharis, and brahmachinis he had each group recite their vows responsively and come forward to him, kneeling, for his blessing. He then placed a scarf (white, aquamarine, or yellow) on each. The vows were in Italian or English as circumstances dictated.

For the group of twenty-two nayaswamis, we recited our vows responsively seated or standing around the fire. With each sentence of the vow, we placed a spoonful of ghee (clarified butter) into the blazing fire, taken from a cup each of us held. Swamiji then directed us to prostrate ourselves full length on the floor facing the fire. The energetic impact of this (unanticipated) prostration cannot be understated. Each of us felt a great blessing like a cresting wave of karmic purification. He then had us sit up and come forward individually for his blessing and to receive our blue scarf which he placed around our neck. As Padma and I each received our scarf Swamiji announced aloud that he was also appointing us as kriyacharyas (kriya ministers, authorized to give kriya initiation). This was a complete and utter surprise to both of us. (He did the same also for Uma McFarlane, local minister and teacher at the center in Italy.)

This mere description of the occasion does little to convey the spiritual power and the profound sacredness of the experience. Time was suspended as if eternity descended to embrace us. All bodily sensations such as awareness of comfort, discomfort, thirst, hunger, heat or cold were converted into vibrations of divine joy and the presence of the masters. Swamiji emanated bliss and wisdom that yet co-existed comfortably with a simple, common sense presence of mind, as if the personality of Swami Kriyananda and the state of transcendence that flowed through him were one and the same.

After a brief closing meditation, it was suddenly over. The sacred vibrations which had hung like an invisible oscillating curtain slowly began to evaporate into irrepressible smiles. It was difficult to speak. With some effort, we began to say things like “congratulations” or “complimenti” to one another. Hugging — as Italian as pasta and pizza — was suddenly in noticeable but natural abeyance. The atmosphere was prayerfully joyful and awe-filled.

We eventually found our way to the dining room for an Indian feast which was quite possibly the most delicious large-scale Indian banquet we’ve ever tasted, though our prejudice is happily admitted. We sat next to Swamiji who was as gracious as ever with the nonstop visitors to his table. If he ate anything at all, we never noticed, for it seemed he mostly beamed bliss and love to everyone.

The next three days, Saturday through Monday, alternated with daily meditation, rest, visits with Swamiji at his home, morning excursions to a local village for cappuccinos, and a tour of new developments in the community and center. Saturday we went down the mountain to the town of Assisi for shopping and lunch. Sunday included the weekly Service (conducted by local Ananda Assisi lightbearers) and visiting Swamiji again at his home where we got to preview with him two new TV productions: the Bhagavad Gita TV shows (longer than the YouTube ones) he taped while in America for broadcast in India (and elsewhere); and, the first-cut footage by an Italian film crew that had recently interviewed Swamiji on location in and around the Ananda center and Assisi.

Monday, our last full day, was one big feast: first an outing to a restaurant in Assisi for lunch. This included pasta, salad, and fresh bread. The olive harvest had just been concluded and the olive oil was freshly pressed. Yum! That evening we caravanned to a villa in the mountains nearby but off the main road on several miles of dirt road to where a locally famous chef had prepared a fifteen course vegetarian banquet. In a large room with a giant open fireplace that blazed cheerfully, we were served course after course. Fortunately, the portions were thoughtfully scaled to the human gastrointestinal anatomy and we were able to enjoy each dish. What were they? Ahem, well, several pastas of course, different types of bruschetta, naturally, a lentil dish, salads, and two desserts including tiramisu, an Italian favorite.

The next day we gathered one last time at Swamiji’s home for a final blessing. This time we asked if we could bless him. He gladly accepted, saying afterwards, “that felt good!” He was clearly very pleased and delighted that this new renunciate order had at long last been born. Master, he knows, and we do also, is pleased with his disciple, Walter (as Master lovingly called Swamiji then). The courageous and bold step of this new Order’s creation is yet another indication and evidence that Swami Kriyananda is, as he has long been, Paramhansa Yogananda’s foremost living representative who carries the mantle of leadership for Yogananda’s work. In the Master’s name and with the Master’s blessing, and as a swami initiated into the Giri (“mountain”) branch of the ancient swami order, Swamiji has used the spiritual authority given to him to initiate a new branch and direction for the traditional swami order.

The newly created order includes an invitation to swamis throughout the world to join without any further requirements than their application, their willingness to live by its precepts (including its habit), and taking (by signing) the vows. The ancient swami order, last reformed centuries ago by the adi (first) Swami Shankyacharya, has become out of date. No longer do swamis roam the countryside of India by foot, staying no longer than three days in any single place, carrying no money and begging for alms. Today’s swamis are more likely to own laptops, cell phones, and even their own property. This new order emphasizes that outward renunciation of desires is intended to direct us towards ego transcendence and from thence to oneness with God as Bliss. Instead of being world negating, the precepts of the Nayaswami Order are “samadhi” affirming. Thus the Nayaswami Order is far broader than Ananda Sangha. Its ramifications are worldwide and much needed in the newly born age of Dwapara.

The order neither confers nor requires one to hold any position, whether leader, minister or member, in Ananda. It is open to all who demonstrate eligibility by a life of meditation, service, and “notable progress” with its precepts and who commit to its vows. There will be no hierarchy or governance. Once accepted, one’s conscience is one’s guide. All applicants, regardless of their spiritual path, are asked to recognize Paramhansa Yogananda as the Order’s adi (first) preceptor.

By Tuesday afternoon, Padma and I were dropped off at the Rome airport for a flight to Amsterdam. The others overnighted near the Rome airport. The next day-Wednesday, the day before Thanksgiving-we arrived in Seattle at noon, happy and spiritually recharged, if somewhat travel-weary!

There is no doubt that this new Order will transform not only Ananda’s work but will go far beyond Ananda’s natural sphere of influence. A new form of spiritual dedication is needed today. The Order is a much needed opportunity for modern renunciates to “stand-up and be counted.” It is hoped that the living example of the lives of members of this Order will serve as an inspiration to millions in the generations and centuries to come. And in the years ahead of us on this planet, which by all accounts could be a time of great challenge, a modern spirit and visible form of renunciation will be needed.

We are simultaneously honored and humbled by our acceptance as nayaswamis in the Order. At the first Sunday Service after our return, we were showered with blessings by friends, students, and members. It is clear that already, the spiritual light attendant to the creation of this Order is touching the hearts and lives of many. We pray for the strength and grace to live our vows to our fullest, in spirit and in truth.

May we be one in His Light someday,

Nayaswamis Hriman and Padma McGilloway

PS. If you are interested in learning more about the new Order, email contact@anandaseattle.org for a PDF of the text.  Call 425-806-3700 for more information on an informational satsang to be held on Wednesday, December 16, 7:30 p.m. in Hansa Temple at the Ananda Community in Lynnwood.

Lajjana Beeninga, Ananda Minister

The journey to find the missing link in my life began with a strong desire for something I KNEW was out there, somewhere.  I didn’t even know what it was, but I wanted to find it.

Most of my life was spent raising a family and doing volunteer work.

My early spiritual life started out in the Dutch Reformed Church, which never gave me a clear understanding of the Christian religion.

It soon lost most of it’s appeal for me when I saw that many people who came to service on Sunday and gave money to support the church, didn’t seem conscious of how they lived the rest of the week – or how they treated others.

My life was full of desires. My mind was saying if you get this thing or that you will be happy, but I noticed as soon as I got “it” I was on to the next thing. It never stopped. I yearned for loving relationships with people, but something was always happening to break that bubble of happiness that I was sure would stay. I remember saying to a friend once, “There HAS to be more to life than this ——– and when I find it, I will let you know.”

In 1980 my consciousness was raised to a higher level after I experienced a healing fast along with plenty of sunshine at a health school in Texas. When I returned home, I discovered my friends and family were not at all supportive of changes in my life.  My ego was in a lot of pain! I became a vegetarian and read books about spirituality. One book that made a lot of sense to me was called “God Works With You, Not For You”.

A spiritual yoga teacher came from Arizona in 1991. A picture of her doing the Triangle pose in the local paper caught my eye and I signed up.  I loved yoga and went to class almost every day. I remember the day my heart opened, walking along the street in downtown Sioux Falls after a yoga class. It just soared!

At some point I bought two of Yogananda’s books from her boutique –The Autobiography of a Yogi and Scientific Healing Affirmations. I couldn’t stop looking at Yogananda’s picture on the cover and carried the affirmation book in my purse for a long time.

One of my yoga friends who had taken YTT at Ananda village brought me the program book after I decided to go to a yoga retreat. She said “I think you will like it there”. Well, like it I did – I felt like I had come home.

The first time I did the Energization exercises I knew I would be doing them for the rest of my life. Chanting & meditation seemed very natural. Most of the pictures on the altar were new to me, but I KNEW  this was what I was looking for!!

Back home I found it was hard to meditate on my own, but I kept trying (with support from Uma & Anandi at the village and Master’s help).

My husband was not able to understand this new way of life I had chosen, so I asked Master to help me get up early in the mornings to meditate without the alarm clock. He answered my prayer by lighting the lamp beside my bed each morning at 6 am.

We visited our son’s family in Seattle quite often. When I learned Ananda had a community only 2 miles from their home, I went to the early morning meditations. I also attended Sunday services (sneaking out right afterwards, of course!) and went to Masters Birthday banquet at Taste of India a couple of times. I remember hearing Cindy play her guitar and singing the most beautiful music I had ever heard.

A few weeks after my husband’s passing in 1997, I came to Seattle for Christmas and checked out availability in the community. The next fall, while I was in the discipleship training program at the Ananda retreat, a place became available. I went back to South Dakota to regroup and moved a month later! It was the best thing I ever did.

Living with devotees keeps me ever mindful of the lessons we are here to learn, and of the love and inner strength the Master’s give us.  The value of living in community and serving our Guru is beyond words.  I cannot imagine doing anything else with my life.