Saturday Oct 3, 2020 NYC

Pranavadipa in Action: Reflection from a Reader

Learning from our Fellow Disciples’ Practice
Ekanta
New York, September, 27, 2020

In my last writing I mentioned the unique and positive changes that can come out of reading the teachings of Yoga in Pranavadipa. Another part of our monthly publication is the Testimony, which comes from the writings of Shri Mahayogi’s disciples. Many times these writings can also have a strong effect on us. When I read them I notice that even though the objects of our attachment or the situations that we deal with on a daily basis might be different, the challenges that my own mind faces are very similar.

For example, in Vol. 70, Gopala, our brother disciple from Japan, wrote about how in the beginning his idea of practice was more what he imagined it to be, but then, he noticed that there was a change in himself when he left his view of “how he should practice” and instead embraced the opportunities that were given to him by Shri Mahayogi and his fellow senior disciples in Japan.

Recently, because of the Study in Practice group, a program that the Mahayogi Yoga Mission in New York started a few years back with the goal of studying and understanding the teachings by applying them in our daily life and then sharing with the group, I started to notice more and more that there is an underlying tendency in my mind to rush many things that I do in order to get to the result and not have to struggle anymore. Many times this is done with no consideration for others that are involved in the same activity. My thinking is that once I achieve the result I’ll be able to rest and not have a worry in the world. Looking closer, I can relate this to what Shri Mahagyogi is talking about when he says that we always look for happiness but the problem is that we look in the wrong place. In my case, I’m imagining that that result, whatever it may be, is permanent, and hence it will make me permanently happy. But if I look objectively at my life, even if I may achieve the result I am looking for, it never gives me complete contentment, because before I know it there is another activity to perform and then another and so on, which puts me in a chase for a never ending stream of results.

So, as I mentioned earlier, even though Gopala was facing a different kind of challenge outside, I sensed from his Testimony that underneath there is the same kind of mind, which thinks that happiness will come from doing or achieving things its own way.

This came to the surface in one of the meetings I had with two disciples here in NY. Before the meeting I noticed myself being in that state of mind. I was rushing everything, from the way I was getting dressed, to the way I was driving to the meeting. Because Gopala’s Testimony was fresh in my mind, and not too long ago I shared about my mind’s tendency with the Study in Practice group, I immediately noticed my short coming and I thought “this state of mind and the energy that I have must make others very uncomfortable, and it is definitely not productive for the meeting at all” and even though most of the time my brother and sister disciples in NY may be too nice to say something, I made up my mind at that moment to not bring this attitude to the meeting.

First I focused on Shri Mahayogi for a while, which made my mind calm enough so that I could further dig deeper into how to deal with it. Then I remembered Shri Mahayogi’s teaching that the true Self is all we need to find, that nothing else is worth struggling for in this world besides that, and finding the Truth is enough. I compared that to the fact that my mind was looking at the future towards a certain result and not at what Shri Mahayogi describes as the source of happiness being here and now. So, I firmly told my mind that there is no happiness in reaching any goal except the Truth, and then next I tried to focus on the true Self in the way Shri Mahayogi sometimes guides us to just observe the awareness that witnesses the mind. Doing that I sensed a feeling of ease that came over me and the need of achieving something disappeared. I felt my body relax and I was finally able to focus on my brother and sister disciples, acknowledging their presence and respecting their time and effort, valuing their opinions, only stepping in when I thought necessary. What a relief! I felt like a different person, and mixed emotions of gratitude towards Shri Mahayogi and appreciation towards my fellow disciples came over me.

To some, respecting others spaces and being aware of their needs might seem natural and common sense, but in my case, because of the incorrect thinking habits that I built in the past, it’s something that I have to work on. But I believe that being fortunate enough to have had the chance to meet Shri Mahgyogi, encounter the teachings of Yoga, read about other disciple’s journeys, and practice, will help me change my behavior, because through Yoga the error can be removed at it’s core. In a way I think that Yoga is easy for anybody to look into, because in the beginning it can be as simple as just observing our behavior and our thinking behind it and then in time, after learning the teachings, simply comparing the two.

Thank you very much Shri Mahayogi, and thank you to all my brothers and sisters from Mahayogi Yoga Mission!

Saturday Sep 26, 2020 NYC

Yoga in Action: Reflection from a Practitioner

How Do I “Turn It Around”?
by Karuna
New York, September 26, 2020

One of the main topics introduced in the Mission’s online event on August 14^th, titled, True Independence of the Mind, was “turning it around.” During that time, I understood at least that our mind’s desires lead us toward trying to control things that are not controllable and that this is a constant cause of suffering, especially in such a changing world. Nonetheless, even if I had made some efforts to understand this concept a few times, when I spoke with senior gurubai about how to apply that in my own life, it was not easy to know where to begin. My mind tried hopelessly to bend and shape itself to understand this “turning it around.”

One evening, in a group conversation during Study in Practice,[1] Anandamali walked me through the example Aniruddha spoke about in the event, when he saw clearly how his mind’s obsession with securing his financial stability during these unstable times, blocked him from seeing the immediate need of somebody else, and also from recognizing his own ability to make a difference in that person’s life. When he turned his attention from himself to the other person’s need, he was able to understand more what is meant by the independence of the mind from its own desires and the suffering they bring about. Intellectually, I could grasp the example, but felt that such “turning it around” skills were not so developed in me yet, and I couldn’t figure out how to approach it in a way that did not feel so mechanical and clumsy.

My summer assignment had been to translate into Spanish the Testimony of a gurubai in Japan, Yukti, which began in an article posted on MYM’s website, “Searching for God’s Love,” and continued in the recent issues of Pranavadipa, Vol. 67, 68 and 69. Her writing contains a detailed account of how, while working as a nurse, the question emerged from her heart about how to best serve the dying. In this long quest, Yukti chose Mother Teresa as her guide, the Saint in whom she uncovered a treasury of teachings of Truth coming from the Christian tradition. Yukti’s journey was not simply about finding a methodology, it was about discovering through her own search, what was behind Mother Theresa’s Love and surrender to God in the form of Jesus. What Yukti, a non-Christian Yoga practitioner, slowly uncovered about Mother Teresa made me feel that even though I grew up in a Catholic household and educational system, I had never understood even superficially who Mother Teresa was or her real mission. Quietly and secretly fascinated, I felt that Yukti, through Mother Teresa, was teaching me for the very first time, the meaning of Love, but I did not want to talk about it to anyone.

The work of the translation continued and so did my uncomfortable and disjointed efforts to “turn it around.” Until one day, a huge obstacle appeared very boldly right in front of me: it was the question, “What do I want to live for?” It was simply torturous to know that I wanted to live for true Love, or for the Truth, but that despite this, my mind was still unwilling to move freely in that direction. I began to see so discernibly that everything came down to one single choice, and that was the choice I had been avoiding my whole life.

The summer continued and I struggled along with this load in my heart. Until one day this summer I received a package, a birthday gift in the mail from Anandamali. For some unknown reason, I was nervous. In the package I felt the shape of a book, and when I saw its cover, I immediately had the overwhelming feeling that within this book was the power to change everything that I had been trying to change. What strongly and instantly caught my attention was the cover photo: Mother Teresa tenderly embracing a young child. It sent ripples all through me. I had to close my eyes to manage the power of those ripples as they reverberated through me so strongly. I said to myself, “Take it, you have to take it.” Then, I was able to read the title: Donde hay amor, está Dios (in English: Where There is Love, There is God.) This moment was the beginning of a change.

Since that day, I have been trying to understand where those ripples, such immense Love, come from, and how I can also find their source within me, so that it can be made possible to share with others. I was convinced that there is nothing more nourishing than feeling so loved and cared for, being fully embraced and fully embracing without any boundary whatsoever! The first urge was to understand Mother Teresa’s embrace. Through Yukti’s writing and Mother Teresa’s book, I began to understand that the Mother loved Jesus within every being that she encountered, particularly the poor and forgotten ones. As I read, I began to discover why this was so.

In Christianity, the “Passion” of Christ commonly refers to the events in the life of Jesus from the moment he was arrested, the journey on foot carrying the cross, and finally, his crucifixion. For the Mother, his Passion represents his complete renunciation and self-sacrifice throughout his entire life. Her deep adoration toward Jesus comes from the recognition of how, while bringing the Gospel, the “good news” of the limitless love of God for all his creatures, he bore the pain of fulfilling the command of his Father, leaving us a gift and an example of perfect humility and compassion. For the Mother, clearly this Passion was not just physical—he lived and spoke the Gospel uncompromisingly, despite poverty, rejection, betrayal, shame, arrest, torture and crucifixion, and NEVER blamed anyone. Mother Teresa spoke about the example of Jesus using the words, “Love until it hurts.” Everything that Mother Teresa did for others, she did to care for that Jesus who ached to awaken the compassion in us, so that we could then come close to his heart, God itself. And it is in this that I began to perceive the sublimity of Jesus’ sacrifice and why it is considered our way to salvation—Satori. “You will come to the Father through Me.”[2]

I began to see Mother Teresa’s relationship to Jesus as that of a disciple and her Master. Her embrace of Jesus within everyone was her way of serving Jesus, whom she recognized in the sufferers saying, “I thirst.” “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Matthew 25:40). Mother Teresa’s acceptance of that call from her Master guided her every action. So, one day, while staring at that cover photo, I finally determined that I had to embrace my Guru, and accept the calling to carry out his teachings in my life, in other words, let go of whatever was holding me back from that embrace. And, looking at that picture I vowed to do what Shri Mahayogi has been guiding all of us to do and Mother Teresa is showing us through her example: to sacrifice ourselves for others, to Love until it hurts, and in this way, touch the Love of God that is there in our very own hearts. Mother Teresa explained, “He did not come to bring peace to the world, the peace that consists of not bothering one another; he came to bring peace of the heart, born from loving, doing good for others.”[3]

Mother Teresa, through Yukti’s example, has led me back to read and seek to absorb the substance of Shri Mahayogi’s teachings, out of a real need and longing. I see much more clearly now how Shri Mahayogi has laid it all out, as simply and directly as possible, but I was not able to “take it” because I had not understood why I needed to “take it.” My urgent aim now is to purify my mind—through the longing for being close to that source of Love, that living true Self—and to begin the work of “turning it around” every moment.

I have much to do, but I am grateful that through the grace of Shri Mahayogi and the care of his disciples around me, my eyes and my heart began to open so that I can finally begin to practice and walk the path of Yoga for the very first time.

[1] A program run by Mahayogi Yoga Mission since 2018 for the purpose of deepening spiritual practice and understanding through acting upon and thereby experientially learning the teachings of Yoga.

[2] John 14:6. Referred to in “Jesus and His Teachings”, from The Universal Gospel of Yoga, where Shri Mahayogi explains that “Me” means pure mind, the mind-quality of sattva in Yoga.

[3] De Calcutta, Teresa, and Brian Kolodiejchuk. Donde hay amor, está Dios (in English: Where There is Love, There is God: A Path to Closer Union with God and Greater Love for Others).

Saturday Sep 19, 2020 NYC

Pranavadipa in Action: Reflection from a Reader

The Necessity of Accepting Pain
by Ekanta
New York, September 19, 2020

Probably one of the advantages of thinking about and trying to understand the teachings of Yoga is that, in time, and unexpectedly, there will be moments in which our mind will begin to relate what is happening during our everyday lives to one of the teachings of Yoga, and based on that, we might even start asking ourselves if the mind patterns that develop as a result of those experiences are truly who we are.

One of these moments happened in me when all of a sudden, a strong feeling arose within to look into what it is that I really want, and especially, what the reason is for why I’m practicing Yoga.

Right away I recognized that I didn’t have an answer one hundred percent clear in my mind yet, so in that moment the thought that came to my mind was: “I’ll read Pranavadipa”—our monthly online-publication that contains transcripts of Satsangha, meetings with Shri Mahayogi, and Testimonies of practitioners of Yoga. Not too long after I started reading the current issue, Vol. 70, I found a lot of content in it that could help me get closer to the answer I was searching for.

One of the chapters was “Ekagrata—100% Fervor.” Ekagrata means one-pointed concentration. Shri Mahayogi explains that in Yoga one-pointed concentration towards the goal is crucial, and that one of the ways, in which it is created, is by arriving at a point of extreme discomfort as a result of observing and accepting that the world we live in is imperfect, and from here accepting that suffering is unavoidable.

Shri Mahayogi says:

“…by looking at the world and feeling it, the various problems, like the contradiction and the dilemma of an ideal world will come to the surface. These will then connect to that sense of discontent and despair.”

Reading this, I couldn’t help but notice that one of my tendencies is that at times when I find myself in an uncomfortable situation, instead of accepting it as an unavoidable condition that is common to living in this world, I tend to try to escape by using the outside world to create a different condition in order to feel better. It seems that this is because I don’t yet fully accept that the world will always change, and that the source of my suffering is not in the world, but it is in the fact that my mind thinks that the world can provide me with a permanent source of happiness.

Another thing that I’m trying to accept in reading the current issue of Pranavadipa Vol. 70, is that whenever I find myself in the condition of discomfort, especially in those moments when there is no escape and my mind feels trapped, that that is actually a blessing—because it seems that this will create the necessary passion towards focusing more and more intensely on finding the goal and dedicating myself to achieving it.

The first teaching of Buddha is that “Everything is suffering.” Accepting that, because the world is always changing and this change will affect me, is in a way accepting that I’m always bound to suffer. It seems that this will give rise to the urge and the focus to find the condition in which my mind is not bothered anymore by these changes.

I think that in my case, I would have probably never even tried to look objectively at the world if not for the teachings of Yoga. This is one of the reasons I am grateful to have had the opportunity to meet and study the teachings under the guidance of Shri Mahayogi and in the company of his disciples.

Thank you very much again Shri Mahayogi, for blessing us with your presence in this world!

Sunday Sep 13, 2020 NYC

Editor’s Note: Pranavadipa Volume 70

“Even if the world is chaotic, it’s not the world that is struggling.
What is struggling, what is suffering, is each and every individual mind.
Therefore, what needs to be healed is each and every person.”
—Shri Mahayogi, January, 2013 in Kyoto

It is said that the Truth is one and the same, throughout all eras—past, present and future—across all locations, and in all people, regardless of creed, culture, or any other factor.

The world may seem to be increasingly turbulent, uncertain and filling with hardship, yet the same teaching of Truth that has been taught from thousands of years ago, should apply to modern times, regardless of the ebb and flow of seeming stability or instability within the circumstances of the world.

At times in our lives we may look around us and perceive joyfulness and prosperity within our world, while at other times we may experience quite the opposite, and instead perceive pain and suffering. Then of course, there is every experience in between, various combinations of these two extremes.

How can we manage amidst the uncertainty of the worlds ups and downs, not to mention the ups and downs of our own minds? How can we live upon Yoga to ease the suffering of our own minds, of the people around us, and of the entire world?

Swami Vivekananda on the platform of the World’s Parliament of Religion, Chicago Sept 1893. He was at 30.

The year 2013 was the 150^th anniversary of Swami Vivekananda’s holy birth. Swami Vivekananda is one of a few Enlightened Beings that Shri Mahayogi advices his disciples and seekers to study and learn from, so naturally disciples had already determined to focus the entire year around aligning themselves especially with the teachings and life of Vivekananda, to bring his spirit concretely into the 21^st century. What an inspirational undertaking in and of itself—to bring and embolden the spirit of a great saint into the modern day will undoubtedly bring the reach of the positivity of Truth to an ever-widening circle! The content of this month’s Pranavadipa (Vol. 70)  is from a few Satsangha held in Kyoto, Japan during that year, 2013, one of which is from a Satsangha that took place at the Ashrama, which happened to be on the exact day of the birth of Swami Vivekananda, and from the Satsangha that took place on the Saturday that followed. Thus, many of the topics in this Satsangha naturally center around what attendees have been learning about Vivekananda as they strive to understand his spirit and dynamic work, and to align themselves with him.

The details of the world’s happenings of course differ from what they are today, yet there is much to learn from the life and teachings of Vivekananda for those of us living in today’s world of 2020, too, and much that we can apply, especially with Shri Mahayogi as our guide, constantly illuminating and clarifying the truth of Yoga for us in a way that we can better understand and move forward boldly. The contents, in fact, come to us this month at what seems to be just the right moment.

*

“A single individual’s experiences are truly insignificant.
However, meditation contains the power
that can expand one’s experience to a cosmic scale.”
—Shri Mahayogi  January, 2013 in Kyoto

It may be a common human experience to live our lives day-to-day and be caught up in the matters that most concern us—our interactions, our activities, our own experience. Our own little world may expand to a variety of reaches, but no matter the reach, it is most likely revolving around each one of ourselves—in other words, the “I” is always at the center and everything that is seen and understood is through the experience of this “I”.

In the content of the Satsangha this month, through the example of Swami Vivekananda, Shri Mahayogi is pushing us to expand beyond the world of our own experience, to break through the limitations of our mind and its many notions and ideas that stand in the way of us being able to sense the need of the world—beyond just our own scope—and act accordingly. Shri Mahayogi also breaks down the reality of the world and its nature, the reason for which Swami Vivekananda spoke of “a peaceful world” as “hot ice,” and goes on to teach us about the necessity and power of ekagrata, the cultivation of faith, the way of learning through aiming towards an ideal being, and the importance of working in the world for the healing of suffering.

Also, in one part of the Satsangha there is a question posed to Shri Mahayogi by Yukti, the disciple of Shri Mahayogi whose articles “Living on the Words of Mother” were published over the last three Volumes of  Pranavadipa (Vol. 67-69) as the Testimony. At the time of one of the Satsangha contained here in this Volume, she was about to move to Fukushima to work as a nurse, to live on the words of Mother Teresa. It is very inspiring to read her question and answer from Shri Mahayogi. Because, in addition to the Testimony that we read from her, this is a great insight into Yukti’s thoughts at that time, and her sincerity, of course. Even though aiming towards her ideal of Mother Teresa, her base was in Yoga and she was constantly guided by her Guru, Shri Mahayogi. Yukti said that her departure to Fukushima was approaching, and reflecting on what she had learned in the past 15 years in Kyoto under Shri Mahayogi, she asked a question related to an answer she received from him that struck her about the state higher than Nirvana, which is Lila, and asked him to explain further. That question led her and us to receive some phenomenal answers from Shri Mahayogi’s exceptional understanding of the meaning of the Yoga Sutra, and the spirit and words of Ramakrishna, Swami Vivekananda and Buddha!

There is so much to learn from these Satsangha, how Shri Mahayogi teaches us about Vivekananda, Vivekananda’s example itself, and the hunger and sincerity of the disciples striving to bring betterment to the world around them through Yoga. We hope that readers will also feel uplifted and inspired into action, to work towards bringing betterment to our present-day circumstances.

*

This month’s Testimonies by Gopala and Ms. Mitsui, both reveal in different ways, how these disciples of Shri Mahayogi wholeheartedly work on the assignment that Shri Mahayogi gave for the third year of the Siddha Marga (Path to the Completed One) program (2013-2015) led by two senior disciples in Kyoto, Japan. The assignment for those attending the program was to choose an “ideal saint” to meditate on—trying to come closer through meditation, through trying to understand and follow the example of one’s ideal saint as a concrete way to deepen oneself toward Yoga. These articles were written this year, so we can catch a sense of the continuous effects that come as a result of continuous and consistent practice, even after some years later.

The first Testimony is written by Gopala, who lives in Kyoto, Japan. His article illustrates precisely how he is using his chosen ideal, Swami Vivekananda, in his journey over the years as he strives to practice, simply and concretely, to bring himself closer to understanding Vivekananda, and thus Shri Mahayogi and the teachings of Yoga. In fact, the exact words of Shri Mahayogi, spoken during the Satsangha in 2013, which is included in the content of this Volume of Pranavadipa, appear in Gopala’s Testimony, as words that have been consistently guiding him in his practice. And furthermore, we can also see the guidance that he was given by Yukti in conversations before she moved to Fukushima, which triggered him to realize something very important about where and how to focus his practice. This interaction also reveals the insight of Yukti, as well as one of the important functions of sangha—support and inspiration.

One of the great qualities that we can see in the journey of Gopala is the consistency he keeps in continuing to strive to come closer to his ideal and to continue to practice the simple things that are right in front of him. Through doing so, little by little, his understanding of the words and life of Vivekananda, his understanding of the teaching of Yoga, and his understanding of his Guru, Shri Mahayogi, grows and transforms…all through taking simple actions. As the Yoga Sutra  explains:

“That practice however becomes firmly grounded
when it is continued accurately for a long time.” (Yoga Sutra 1.14)

There may be times when we might catch the belief that “practicing Yoga” means something much more grandiose than what it actually is, which as a result can make it seem a bit impossible to perfect, or in some cases, even begin. But the example of Gopala verifies and lets us see clearly that taking small actions, consistently over time, certainly leads to progress, transformation of oneself, and deepening in Yoga. Why not practice that way too?

The second Testimony is from Ms. Mitsui, who lives in the north part of Japan, far away from Kyoto (1005 km/625 miles), and it seems she is only able to travel the distance to come see Shri Mahayogi once a year at most. The rest of the time, she practices completely on her own, propelled by her own striving to come closer to the true Self, closer to God. Her example is a great gift for many of us who might not have many opportunities to see the Guru, or a great master. In her writing in this Testimony, we can see that Ms. Mitsui, by hearing about Shri Mahayogi’s assignment to the participants of Siddha Marga in Kyoto, even though she was not a part of this program, due to living far away, she did not take this assignment to the participants as just for them, but took this as an instruction that she herself should also strive towards. What an inspiring example of proactiveness—when we are hungry to find something, we are ready and willing to take up any clues that come along the way!

In this Testimony, she begins by writing about a novel of a well-known Japanese author, Shusaku Endo, called Silence (the translation to English is available as well as a movie, directed  by Martin Scorsese), the theme of which is around faith—quite a universal subject; and this novel prompted her to ask herself whether or not she could uphold faith. Her writing reveals some of her own journey, touches upon prayer, meditation, God, the words of Paramahansa Yogananda; we can also see how the world of Yoga has opened up for her, and how her precious interactions with Shri Mahayogi have brought her incomparable guidance for how and what to aim her life towards—Satori, Awakening.

Yoga is practicable for everyone, regardless of background or circumstances. In both Testimonies, we can see how simple and practical the practice of Yoga can be. Sometimes the simple things can be overlooked or sometimes the simple things are more difficult for us to practice. But we should remember that simple things are but simple things—when practiced continuously, with sincerity and consistency, these simple actions centered in Yoga most assuredly can lead to bringing positive and sweet-scented transformation to ourselves and those around us.

Saturday Aug 29, 2020 NYC

Editor’s Note: Pranavadipa Volume 69

During this time of great change in our lives and in our world, perhaps the opportunity to face questions pertaining to our very existence may be urgently knocking at our door. The Satsangha in this month’s issue of Pranavadipa (Vol. 69) is incredibly rich, the content being gathered from parts of the question and answer that happened during various Satsangha taking place over the course of several consecutive weeks in 2012, all falling under the theme of the main title, “Confronting ‘Life’ and ‘Death.’” The content probably relates to one of the closest matters that all human beings have in common, as without life there is no death, and without death, there is no life; such matters relate directly to how we want to live our lives; and this is very closely related to the sense of “I”.

Life and Death—some people may think of these as philosophical matters. But, is it really so? If we think about it seriously and objectively, we come to realize that these relate to everything we do and think, whether we are aware of it or not—and this is quite universal.

Satsangha begins with a question from a first-time attendee; her daughter, when down, asks her, “What are we living for?” So, she asked Shri Mahayogi for advice on how to answer her. Shri Mahayogi responded:

“Indeed, all of humanity living on this earth is facing a similar issue. The Yoga that began in ancient times has also tried to answer that question. What are we living for, and who is living—“I am living” may be how you answer that. Then, what is that “I”? Who am “I”? Being born, growing up, then going through various studies, jobs, and making a living, then dying. What is the meaning of all of this? After all, the answer cannot come unless you ultimately come to know who you are.

The answer that Yoga found, which is actually related to this conversation I just mentioned, is that the essence—“I”—is neither the body nor the mind, it is the Soul that exists deeper within. And Yoga teaches through experience that this Soul is the Eternal Existence; and that the Soul of the person who experiences this and the soul of others, or the substance that is abiding as the essence of the entire universe, do not differ one iota and are exactly the same. It is the One without a second. It is merely this Eternal Existence that is repeating being born and dying again and again within the limited realm of space and time. By knowing the true substance, you will become unentangled in things like ephemeral joy and pain, or the sadness that arises from the experiences in the world. These are just like inevitable conditions that refer to the world, so you just have to deal with them accordingly.

What’s more important is to know that even though it is within this limited time frame, the brilliance of this Existence—this sacred Life—is within everyone and you yourself are That. By knowing that, if you come to know the most important thing for yourself, then you will no longer be entangled so much in other things, meaning the experiences of this world. Realizing that is Satori (Awakening), and [that Truth] is the very essence of everyone. [It is important to] tell your own mind this, since the mind does not know it. For that is the only absolute salvation. 

The teaching of Yoga is the universal Truth, so I am sure that if your daughter hears it or reads about it a little, she will be able to find the answers there; when she is having doubts like that, then she must be seeking, therefore it is a good opportunity [to open herself to find a real answer].”

At another point in the Satsangha, a long-time practitioner asks: “Shri Mahayogi tells us to discriminate on death and to make death the object of meditation. I deduce that we ourselves are not clear how we want to live our own lives, perhaps because of not thinking thoroughly about death. Is it indeed necessary to think about death? Or, is it enough to just simply and steadily concentrate on Yoga?”

Then Shri Mahayogi started to answer:

“Within the process of concentrating on Yoga, over time, there comes an inevitable point in which one must conquer death. Why?—because a large part of the attachments that occupy the depths of the mind are resting upon death. In order to make progress in Yoga, you cannot avoid eradicating the sanskara of the fear of death. Conversely, simply and precisely because we were born, ignorance, pain-bearing obstacles, and various attachments, including the fear of death arise. Despite this fact, humans forget that they were born, and are deluded into or fancy living in their own physical body forever. This is the huge illusion of ignorance. That is exactly why you meditate on death and conquer and transcend it; and through that you will transcend the mind itself.”

Then he continues on about meditation on death in Yoga, and at one point speaks:

“Concentration and meditation [on death] are like putting death itself on top of an operating table—this concentration, this meditation, is, so to speak, like being a surgeon! It is extremely scientific, medical, philosophical, and psychological. You must not bring your preconceived notions! Truly, you put death itself on the operating table, dissect it, and find out what’s in there! It is a scientific task of discerning it. There are, as mentioned now too, conceptual thoughts, medical concepts, philosophical, psychological, and various elements that are vaguely creating the image of death. You must dissect each and every one of them, discriminate and make them completely naked! Meditation is like anatomy, so to say. You must thoroughly perform it, so much so that it is like that!”

Shri Mahayogi also spoke, answering a question, about his own inquiry into death—the thought that initiated him to experience it and enter into Nirvikalpa Samadhi at the age of 8.

Shri Mahayogi’s teachings, through answering the questions that come from the more advanced or long-time practitioners to those who are beginners, speak to all of our hearts. His way of guiding us is very clear and powerful, yet it is always enveloped in serenity. It is quite lively, quite spirited—absolutely FREE!!! It most definitely does not come from the kind of explanation one would receive from a scholar, it is of a completely different quality—Shri Mahayogi is not theoretically explaining when he answers, he is speaking the facts, which are purely coming from a type of knowing that is in a completely different category from that of intellectual knowledge, and rather it is the knowing coming from directly experiencing the Truth. We can clearly feel this from his presence and his words. From that state of Truth, from the realm of Fact that is beyond time and space, he speaks, explains, and guides us towards It, telling us again and again that we are all That and we must realize That—the entirety of our inner Self, the true Self, is the brilliance of this Existence—this sacred Life!

Shri Mahayogi does not give lectures, nor does he prepare any material to speak, he simply answers questions because we ask him. It is always simply that, he just answers from the state of Truth—his wisdom is unfathomable! But are his words what matter most? His presence itself is the immeasurable blessing and most tangible teaching for us to be guided towards returning to our origin!

But because we ask, he answers. And he answers for the sole purpose of us returning to our original Self, the true Self.

He explains the fact of why we can’t see It, and that for us to be able to see It, the work we need to do is to remove the obstacles that we ourselves have created on our own that block it. Thus, he explains the way to remove the obstacles, the block, is through the practice of discrimination between the Truth and the thoughts that arise in our minds over and over. Shri Mahayogi says:

“Deepen meditation. In order to do that, what is crucial is to purify the mind—to purify means to eradicate pain-bearing obstacles and ignorance. The biggest power for that is indeed, FAITH. Pure faith will bring you the power to proceed with leaps and bounds. And then you yourself awaken to the Truth that is within you. That is the supreme directive of Yoga.”

Shri Mahayogi also explains that “what the yogi practice is nivritti, a backtracking, or going against the flow.” It is quite fascinating that this nivritti, or “going against” the natural flow of outward development and manifestation that takes place in the world, is precisely what envelops us in an illusion that we believe to be real. It is this “going against” in all aspects that is at the heart of the discrimination that Shri Mahayogi is teaching in this Satsangha. We should put to the test everything we know and believe about what this life is and who we are, including the very content of what death itself is.

Although “facing death” is an important content in the process of discrimination and emphasized in the Satsangha of this Pranavadipa (Vol. 69), Shri Mahayogi also teaches about many other aspects of discrimination, including about where the passion that one needs to thoroughly discriminate comes from, how this differs in jnana yoga and in bhakti yoga, how to approach discrimination in regards to the results one may receive from various actions, the importance of correcting oneself according to the teaching of Truth again and again, and the True Independence that is reached at the end of thoroughgoing discrimination.

The content of Satsangha is filled with many clues as to how we can actually use the teachings and practices of Yoga to transform our mind. Shri Mahayogi always says that Yoga should be practical. It is not something to just think about once and think that we have understood. Rather, what we are being offered in Satsangha is how we can apply the practice of Yoga into every moment of our lives, examining and transforming our foundational views, and concretely bringing them to align with the Truth.

Once again we are amazed with Shri Mahayogi’s manner of teaching and the profound depth of his understanding that we are only still reaching out to try to grasp.

＊

This month’s Testimony contains the final part, Part 3, of the articles written by Shri Mahayogi’s disciple, Yukti, that we have been publishing over the course of the last two issues of Pranavadipa (Vol. 67 and 68): Living on the Words of Mother. Where has her search for the understanding and the bringing to life of the words of Mother Teresa—“Be Holy”—reached?

As she concretely pursued this search coming from her thirst to understand the meaning of the words of Mother in Parts 1 and 2, she continued her journey by continuing to study the words and life of Mother Teresa, what it all meant, and how she could try to act upon it herself, in whatever way she could that would make sense for her own life circumstances.

Yukti ended up making the decision to work as a nurse once again and move to Fukushima, where she was striving to work on the aftermath of the March 11^th Tofoku Earthquake and Tsunami that hit in 2011. This was two years after she went to India in search of the answer for “how the dying can best be served,” which she found upon her return from India in the words of Mother Teresa—“Be Holy.”

Part 3 begins with Yukti’s pursuit to know more about Mother’s words, and her striving to understand their meaning as much as possible before moving to Fukushima. At that time, she came across these words in a letter that Mother Teresa wrote to her sisters and brothers the day she passed: “Be only all for Jesus through Mary.” Yukti’s desire to know why this seemed to be of the utmost importance to Mother made her strive to know who Mary was, which then led her to begin to understand what the meaning of surrender is, and finally led her to come to realize the following:

“After all, the only thing of all the things that we can do, is to make an effort to make our own minds more pure… Before, I was so eagerly striving to see God in the people in front of me. I wanted to see God. I convinced myself that if I could see God in everything, the way I lived would change. However, on the contrary, that mind that was desiring so eagerly to see God in some way, made me go far away from loving the person in front of me. And I had overlooked how their words, gestures or expressions were trying to appeal to me. The fact and the Truth is that God is within everybody, whether I can see It or not. What I must do is only one thing—to get rid of my own thoughts, empty my mind, and continue to act, bringing the mind to the God in front of me. That is the way to purify ourselves and that is the meaning of purifying our mind and actions—to become such that you belong to God. I realized that there was nothing left for me to do but to aim for that.”

Her words are very simple yet very powerful, because they come from her own realization, reached by going through all the journey she went through up until then.

Yukti’s pursuit then continued on to who Jesus was and what qualities Mary must have had to make Mother want us to use Mary as a way to go closer to Jesus, as well as how all of this might relate to what she has learned about in Yoga through her great Master, Shri Mahayogi. Yukti’s articles end with her determining how she wants to live her life, just before moving to Fukushima.

Truly, Yukti’s story is so inspiring in many ways. And it is truly a testimony of why Shri Mahayogi suggests us to meditate on the life of a Saint. Because of her thirst, which is something that Shri Mahayogi mentions during Satsangha in one way or another, is so real and strong, thus, her aim and ideal are very clear and are reflected in the course of her actions. Through the account of what her experiences demonstrate, we can learn the tools that we too can use in order to strive towards our own aim and our own ideal. In her own way, Yukti was filling her mind with her aim and her ideal, she was filling her mind with Truth, and as she tried to learn, to understand and to live accordingly, she was going through the process of discrimination in the most natural way. Her experience and her example exemplify to us one way to approach the discrimination that Shri Mahayogi is teaching us about in this month’s Satsangha. There are three treasures that Buddha taught about: Buddha, Dharma and Sangha. We hope that each of us finds the way to apply what Shri Mahayogi (Buddha) is teaching (Dharma) in our own life and circumstances, and it is certainly helpful and inspirational to be able to see how other practitioners (Sangha) are doing it in their lives.

Yukti’s writing may end here, but her practice of Yoga and striving to live more and more according to the Truth continues.

Publisher’s Note:
Yukti worked as a nurse in Fukushima for four and a half years, from April 2013 to October 2017.  Her original plan was to work there until around the time of the Tokyo Olympic in 2020 (postponed due to the pandemic), predicting that this might be the period in which the area would have the most need. But her father developed a serious physical condition, so in order for her to support her family, she moved to Osaka prefecture, much closer to where her family lives. Her father passed away a few months later, and she now lives in Ehime prefecture where her mother and 101 year-old her grandmother live. She is working as a nurse and supporting her family. We believe she continues with her same spirit and determination, serving those who are most in need according to her circumstance, and continues to live in her pursuit of the Truth.

Saturday Aug 22, 2020 NYC

Report: “Positive Transformation” Online Program, August 14^th, 2020

“See the infinite in the moment, for this moment we have been given now may never come again. That is why it is precious.” (excerpted from The Universal Gospel of Yoga—The Teachings of Sadguru Shri Mahayogi Paramahamsa)

Where is the world going?

In the current world condition, the level of uncertainty in our lives may be heightened and many of us may feel, perhaps more so now than in the past, that we are facing many unknowns. What will come next? Where are we going?

All around the world there are health concerns, economic concerns, social concerns, concerns of heightening political tensions, environmental disasters, and a range of other changes that are impacting the way we may be accustomed to living our day to day lives up until now.

With so many changes happening so rapidly, how can we take this time positively for our own internal growth and transformation, to deepen our own understanding of what Yoga is and what the teachings might mean if we try to learn about them through the experiences of each of our own day to day lives? With so many changes happening so rapidly, as if blatantly demonstrating to us the impermanence of the world and everything we create within it, how do we seize the opportunity of this moment, the preciousness of what is being given—even with its unexpected nature?

As restrictions in New York first began, this was the view that we, the Mahayogi Yoga Mission staff, were aiming to ingrain within ourselves. Thus naturally, when we decided to hold MYM’s first online program, this was the view that gave rise to the title—Positive Transformation in Times of Change: True Independence of the Mind. It was our hope to come together with participants for a journey into the learning and understanding process of two practitioners who are learning Yoga under the guidance of Shri Mahayogi.

We did not design this program as a lecture, but rather we attempted to create an atmosphere in which, through introducing how our practitioners (in this case, Aniruddha and Sadhya), have been trying to process what Shri Mahayogi has been teaching us, others may be able to feel how we can practice to bring our view towards the positive and use this time to bring transformation to our own minds.

One of the greatest parts of this online program is that, for the first time, anyone could be participating from any region of the world. This time attendees joined from Puerto Rico, France, Germany, Taiwan, and the USA (Oregon, Nevada, Florida, Georgia, North Carolina, Virginia, and New York) and for some, this was the first time they were ever able to attend an MYM program.

Now, when we think about the situation that we are facing, perhaps more than ever before, we are coming face to face with exactly what the teachings of Buddha are all about, and what Shri Mahayogi has mentioned and taught us again and again—Impermanency. When we hear or read that “everything changes, there is nothing that is permanent,” how many of us really go deep into it, to the extent that we accept the very raw and sometimes harsh reality of this fact. Isn’t it that our mind may often say, “yeah, yeah, I know, that is nothing special—we know that, we hear it, we see it.” But do we really know firsthand beyond what is just skin deep? This may very much be a universal issue and it must have been the same in the past, too. Perhaps, this is how the human mind is. And it may be why, even though we may think we “know,” we try to control our circumstances—because we think or perhaps, even further, we believe that we can control such things.

We all know and can recognize to a certain extent that change is inevitable, when we look back at the past and what has happened in our lives, and in the world, up until now, it is quite evident. However, even so, when we are actually going about living our day to day lives, are we really accepting and acting upon the belief and deep recognition that this world and everything in it is indeed impermanent? Or is our belief otherwise so strong that even though we may think we know, we may still be taken by our emotions when they arise, and not be able to see “objectively”? This is a question that we each may need to face within ourselves, and wake up to the reality of what is in our mind.

In the opening of the program, Sadhya spoke that she was beginning to recognize from the way she had taken many opportunities for granted before restrictions began, expecting things to continue more or less as they were, that in fact her mind may be holding precisely the mistaken belief that the world is not that impermanent after all. If she did not have this belief somewhere within her mind, wouldn’t her way of taking actions and taking each moment as a precious opportunity be different?

Aniruddha shared his own discovery that perhaps his mind was holding onto the belief that “I am in control of my own destiny.” A belief that was challenged by restrictions in New York, and the fear of the pandemic that made the clients of his self-owned and operated natural pest control business to hesitate to call. It was as if everything that he thought he had created and worked hard for, to make himself independent, everything he thought that he had under his control, was all of the sudden out of his control.

This is exactly what the teachings of Buddha are about—Impermanency. There is nothing that we can control.

Now, are these two beliefs shared by Aniruddha and Sadhya unique to them? Probably not—these are common to many of us. The beliefs that things will continue on as they are and that we have some control over our conditions and circumstances in the external world, are quite commonplace in fact, and when we are faced with the reality that these things are not true, that is when our mind often feels a bit bewildered by it, not really wanting to accept the fact of it, and a variety of emotions may come as a result: uncertainty, anxiety, fear, frustration, sadness…just to name a few of the most familiar ones.

But these are the beliefs that Buddha taught are mistaken beliefs, and they are caused by the condition of “not knowing the Truth,” which is what he called “ignorance”—and this emotional result that comes when we are confronted with reality, that produces great discomfort in many of us, is what is often referred to as “suffering.”

Buddha analyzed the sufferings of the human beings and taught them categorized into eight different types of sufferings that No One Can Avoid.

The first four sufferings, which relate to bodily sufferings are:

• Old Age
• Sickness
• Death
• and the cause of the previous three, Birth.

And another four sufferings, which relate to the mental state are:

• Separation from loved ones
• Being with despised ones
• Not being able to get what one wants
• Having an impure body and mind, which, in brief, refers to the five aggregates of clinging. These are the aggregates of:
  • form
  • feeling
  • perception
  • formations of mental volition
  • consciousness

Aniruddha and Sadhya continued to share how they were trying to understand, through learning about these basic teachings of Buddha using their current experiences, how to cultivate a mind of fortitude, a mind that is less and less shakable by changing external conditions. And as they tried to take attendees through their process, they also broke down what they have come to understand so far about how these mistaken beliefs that Buddha teaches about bring us so much emotional discomfort.

Why is it that we suffer or have so much anxiety around facing these things, not wanting to really accept them when they come to us?

Here again the answer is in the teaching of Buddha, and Aniruddha and Sadhya verified it in their own experience: the suffering itself is caused by “desiring always for ‘me’, what I want, what will satisfy and please me.” And underneath that desire, as the foundation of it, lie these mistaken beliefs that Buddha pointed out:

• Believing that we can have control over things outside of ourselves
• Believing that we, ourselves (our own mind and body), and the things around us will continue on
• And, believing that this existence of “me” is separate from others

As Aniruddha and Sadhya gained a clearer understanding about what might be happening within their own minds, relating what they observe in themselves to these teachings of Buddha, they again brought participants back to the question of: so what now? What can we do to cultivate fortitude within our own minds?

That answer itself was captured in the highlight of the program—a story of the recent experience and powerful realization that Aniruddha went through. In this experience, he shared that he had been caught up in his own desire for himself. This was related to wanting to ensure his financial gain with some upcoming jobs. However, circumstances required that he give up these jobs in order to continue physically participating to support some efforts that he had been involved in. Having to give up his own plans and what he was counting on for financial gain, especially during this crucial time, perhaps led him to become caught up in frustration and anger over the situation. (Surely we have all experienced something similar in our lifetimes!)

But then it was pointed out to him that there was a person, whom Aniruddha might not have recognized before, that was counting on these efforts and would benefit greatly. Aniruddha had to go through a battle within his mind. What is important?! Even though he had been learning these teachings of Buddha, he could not recognize by himself what was happening right away because of his emotional state. But when it was pointed out to him, he started to look objectively at himself and recognize that he was putting his own desire, his own benefit, before that of others. Then further he came to the clear conclusion that the financial benefit for himself and the benefit that would be received by the other person from making these efforts, was incomparable—the other’s benefit was much more. When he understood it deeply and accepted the situation fully, then he recognized also that it was this desire itself that was causing him to suffer in anger over things not going according to how he wanted.

He said that upon seeing this, the cloud of anger and frustration immediately disappeared, and his mind was only wanting happily to do whatever he could for the benefit of the other person. The shift happened right then and there—from blaming an external circumstance, to looking within his own mind. Aniruddha’s example was a very clear and concrete depiction of POSITIVE TRANSFORMATION.

This positive transformation, did not come through changing the conditions of the world or controlling external circumstances, but rather through applying this teaching of Buddha to accept the reality of the circumstance, seeing what the mind was doing, and then SHIFTING it to work in a new direction. In a way, we can see that this small shift, from believing the cause to be due to others or external factors and focusing primarily on the benefit for “me”, to trying to find the cause within and focusing on the benefit for “others,” was itself what “ended the suffering” of this situation, and allowed Aniruddha to “become free.” The key to start cultivating our mind is to look within.

True Independence. Imagine if we all work to make these small shifts within our own minds, in our daily life situations? Perhaps this is what will bring us little by little towards what Buddha taught as “the end of suffering,” or Nirvana! Perhaps this is what will bring us to become less and less dependent and tossed about by the ever-changing conditions of the world and lead us towards the state of True Independence, which is something that Aniruddha and Sadhya are still both striving to understand more about. (Though Shri Mahayogi teaches about this state from his own experience of it in Pranavadipa Vol. 69.)

In making these small shifts and working towards a state of True Independence, it does not necessarily mean that each one only thinks about themselves and forgets about everyone else in the world, and towards the end of the program, Aniruddha and Sadhya spoke about how they are beginning to understand that. Buddha taught about Co-Existence, that all of existence is like one interwoven mesh, inseparable from the rest. If the case, as observed in themselves, is that normally we may not recognize this, caught up in the desire for ourselves, then it may be easy to overlook how our desires may require others to give up for us. So then, if we can make these small shifts in our beliefs and the way we take action, perhaps our view and want to give of ourselves for others will instead grow more and more, thus adding another degree of positive transformation, not only to ourselves, but to those around us too.

All in all, the program concluded with Aniruddha and Sadhya sharing their own views of how this particular time of great change may bring to our lives more opportunity and urgency to face the questions most relevant to our existence in this world, how we want to live our lives, and in what state of mind.

At the very end, Aniruddha spoke our gratitude for our great Master, Shri Mahayogi, expressing that without the guidance and grace of Shri Mahayogi, we would not have been able to approach the teaching of Buddha in such a way to experience and realize more concretely its practicality and applicability to all humanity, regardless of background or religion, or the time period in which one lives—the ancient past, the present, or the future—this teaching is truly universal to all human experience and provides real tools for actual transformation.

*

These basic teachings of Buddha might sound or look very simple, indeed. But the fact of it is what makes it worthy to be called Universal Truth—because it is the Truth beyond time and space. Though this Truth is very simple, our own mind may be having a hard time to see or accept it easily when we hear or see it. Our mind might not be able to grasp how immense the contribution that Buddha and the Yogi of ancient times made for all living beings. It is so awe-striking. Because of their discovery, because of their presence, we have the opportunity to see it ourselves. Not only that, but such a being exists in this current time, in which we are living now! Shri Mahayogi, after awakening at the age 8, went through a period in his teenage years of immersing himself in meditation at all times, and in so doing unraveled the mechanism by which the mind functions, along with the fundamental cause of suffering, that is to say, he independently discovered the law of karma and came to know that the cause of all suffering is, ultimately, that which is produced due to ignorance, or not knowing the Truth.

Again and again, we are so humbled by the fact that we have the opportunity to be with and learn from Shri Mahayogi, a Buddha of the modern age.

To our most beloved, our venerable Master,
Satguru Shri Mahayogi Paramahansa,
and to all of you.

We humbly, bow down.

Monday Aug 10, 2020 NYC

Report: Talk Held at Company
as an Introduction to our First Online Program
“Positive Transformation in Times of Change:
TRUE INDEPENDENCE OF THE MIND”

On  August 6^th Mahayogi Yoga Mission held an online talk for a company on understanding the nature of the mind and cultivating inner fortitude—from the perspective of Yoga as a science. This talk was a preparation to the MYM program coming up this Friday, August 14^th 7 – 8 PM.  

The following is a summary written by the company’s event organizer:

Sadhya and Aniruddha presented their keen observations and experimenting on changing their own mind habits in relation to various personal and professional matters.

How do we even begin to understand the nature of the mind during these tough times?

Working in teams, working from home, facing our mind, and dealing with emerging emotions that we usually cover up (fear, worry, anxiety, you name it)—these are exactly the things that currently constitute the content of the minds of most people around the world, as we live through the Covid-19 world conditions and changes; and they are exactly the things that, when and if shifted, can have significant effects on our lives and on the lives of those around us.

The same mind crosses through the East and the West and operates similarly in any human being (ancient or modern, and of any cultural background); what yogi of the ancient East found is being confirmed today by science in the modern West. This science is therefore timeless and relates to anyone anywhere.

In an objective and personable way that focused on exploring the thoughts and questions that naturally emerge from within our minds as we go about seeking something to rely on when we find ourselves standing on shaken grounds, our guest speakers laid out, on the operating table, the scientific step-by-step process of observing, identifying, and experimenting with its content and, in doing so, cultivating inner fortitude.

Through various relatable examples from their personal and professional lives, Sadhya who works as a high school teacher and Aniruddha who operates a small pest-control business in NY, shared scenarios of the mind that are common to everyone, like “comparing ourselves to others around us” “putting others down so we feel better about ourselves” “worrying about the opinions of others about us” and “refusing to see the lows of a relationship, while clinging to its highs”—all common human issues. The specifics may differ among people, but the mind operates in the same way.

It was explained that in order for us to walk away from the rollercoaster of the mind and its emotional ups and downs, we need to turn our seeking inwards—we need to understand our own mind and emotions in order to be able to walk away from the mind’s habitual dependence on externally changing conditions. Unlike the usual habit of the mind of thinking that the person in front of us is the issue, the real work begins when we accept that all these thoughts are actually happening within our own mind!

By turning inwards the mind’s external direction (that usually seeks the material gains of happiness and joy found in the world), and by directing it towards our own self, is where we can truly begin. Happiness and independence from these thoughts is found within us in the depth of the mind, and to become aware of what our mind is holding onto is the first step in this opportunity that the current world condition is presenting us with. Then the inquiry starts!

When we look inwards, what emerges from within us is a common factor: our Oneness—the Universal Essence. Then, seeing our self in the person in front of us whether we are working together or speaking with one another, we can then treat others in the way we treat our own selves. We then need to observe our mind’s patterns and inquire into why our mind is presenting us with such thoughts. The internal work of trying to detach from these thoughts can significantly lessen the weight of any negative emotions, and facing this can bring about real positive transformation—especially at this time.

*

In MYM’s upcoming public program, we’ll be taking a deeper dive into the teaching of Yoga that can be applied positively by anyone in our current changing times, as we examine what the True Independence of Yoga really means.

This Friday August 14^th, 7 – 8pm

Positive Transformation in Times of Change:
TRUE INDEPENDENCE OF THE MIND

In the midst of unexpected and changing circumstances,
the key is to learn the nature of the mind and cultivate inner fortitude.

Make sure to register to attend by Thursday, Aug. 13^th at 7pm, at which time registration will close.

All are welcome to attend. No prior experience or knowledge of Yoga is necessary.

SPEAKERS: Aniruddha and Sadhya

Register HERE.
* Tickets will be available for purchase for up to 24 hours in advance.
* Please note that using Zoom is required for attending this program.
We will be happy to provide technical assistance to anyone who may need it.

Please reach out to info@mahayogiyogamission.org for any inquiries about this event.

Wednesday July 29, 2020 NYC

Announcement: First Online Program!

Positive Transformation in Times of Change:
TRUE INDEPENDENCE OF THE MIND

Friday, August 14th     7 – 8pm

In the midst of unexpected and changing circumstances, the key is to learn the nature of the mind and cultivate inner fortitude.

This online talk with Mahayogi Yoga Mission practitioners will be centered on the unwavering state of true Independence, which can be cultivated within each and every one of ourselves.

All are welcome to attend. No prior experience or knowledge of Yoga is necessary.

SPEAKERS: Aniruddha and Sadhya

Register HERE.
* Tickets will be available for purchase for up to 24 hours in advance.
* Please note that using Zoom is required for attending this program.
We will be happy to provide technical assistance to anyone who may need it.

Please reach out to info@mahayogiyogamission.org for any inquiries about this event.

Wednesday July 22, 2020 NYC

Editor’s Note: Pranavadipa Volume 68

Do you know what meditation really is?
How do I meditate? What is the benefit of meditation?
If I can’t meditate, what should I do…?

 How do you understand the words of Buddha:
“To rely on oneself, to rely on Dharma”?

How do you understand the words of Vivekananda:
“If you cannot, dream but truer dreams”?

If someone were to ask you these questions, how would you answer? What would your answers be based on? And with what level of clarity would you be able to respond?

PASSION: To inquire. To seek to learn. To seek to understand. These are the forces that are essential in propelling one along the path of Yoga, no matter if one is just beginning the practice of Yoga or has been practicing for an extended amount of time.

In this month’s Pranavadipa (Vol. 68) the attendees present in the selected Satsangha represent a range of different practitioners, from brand new beginners, to more advanced, and the types of questions asked to Shri Mahayogi also represent a range in depth of practice. It is fascinating to see how the conversation between this group of practitioners and Shri Mahayogi unfolds and how seamlessly Shri Mahayogi responds to each practitioner, mirroring in his response the level of depth with which each asks their questions.

The Satsangha begins with an inquiry into the meaning of the words of Buddha in the above question, particularly in regards to what “oneself” is referring to and how the practitioner should understand the way to apply this teaching. It then continues into the topic of bhakti, which leads into a conversation about the state of a bodhisattva. As attendees continue to inquire into this state, a connection between it and what is referred to in the words above of Swami Vivekananda is revealed, as is how what is referred to in the Yoga Sutra as dharma megha samadhi is related. Not only does Shri Mahayogi speak with remarkable clarity about the content of this state, but he also speaks about how to progress towards it and how one proceeds from there to the final realization! It is astounding to see the precision and detail with which Shri Mahayogi teaches about these topics—it is so evident that his answer comes from his experience and the state where he is—the complete Pure and Free state, unbound by all the information, ideas and interpretations that our minds are filled with. How rare is the opportunity to receive guidance from one who is in that state, one who can really grasp and know it, the true Master of Yoga, who is in the state of a Buddha.

The Satsangha continues further still, as practitioners inquire into meditation itself, how to overcome obstacles or the feeling of “I can’t meditate,” the most important key to meditation, and the benefits of meditation. This inquiry continues into the topic of attaining to the state of Satori, the preciousness of the opportunity and moment that we have now to do so, and the teachings of the Four Noble Truths as the most relevant and accessible entry-point for anyone standing at the gate of the path of Yoga.

There is so much we can learn and study in this very rich Satsangha. Pranam and our utmost gratitude and reverence to Shri Mahayogi, who graciously offers his words and teachings—the Infinite Knowledge directly coming from his own experience, from the Love and Compassion that spring forth from his presence.

Shri Mahayogi has said in the past that, for himself, he has nothing to say, and that the answers he gives are in the questions asked, suggesting that how and what Shri Mahayogi answers, including the depth and detail of his answer, is in direct proportion with the hunger and depth of inquiry of the practitioner who asks. We also extend our gratitude to the participants of this Satsangha, who asked the questions that allowed for these precious teachings of Shri Mahayogi to come to light.

*

The Testimony this month is the second part of the writings of Yukti, a disciple of Shri Mahayogi in Japan, whose journey we were first introduced to in last month’s Testimony (Vol. 67) Living on the Words of Mother, Part 1 of 3.

“How can the dying best be served?” —Yukti started to yearn to know the answer when she was working as a nurse, and this became her aim. There may be different approaches to seek out the answer, but Yukti’s approach, as she expressed in her own words, was not to look to “some eminent theorist or researcher within the nursing profession, but a single nun who dedicated her entire life to God. It was Mother Teresa.” Through trying to seek through the life and example of Mother Teresa, she found that the answer was “Being Holy.” Then she realized that “the inquiry I had been pursuing did not come from a sense of my duty as a nurse, but came from an eager desire in the depth of my heart, desperately yearning to save souls.”

In her own words, she then recalled her life, and the time she first encountered Yoga 15 years prior to this writing. “At the time, I was very sick and I didn’t expect to be living 15 years later. As I think about why I encountered Yoga and was allowed to live, I wanted to answer, ‘Yes’ to Mother’s message, no matter how far away I am from being holy at this moment. Because, there is only this reason that I am allowed to live, even now too: to be holy.” With this, her realization reached to the resolution that it must involve the way she lives: “However, just getting that answer was not enough, because the answer must be realized and lived.” Then her journey continues on as she strives for that.

In this month’s Part 2, Yukti’s determination to know how to “Be Holy” is so firm that nothing can stop her—this urge to realize her aim and live in accordance with it, and this drive to win over any hesitation she may have or feeling of self-consciousness that may come up along the way, comes from her seeing only the aim. As she goes towards the aim by diving into the life and teachings of Mother, it is as if she is given a “message” to decode in order to open a door, then after she opens that door, she walks, and comes upon the next “message” to decode for going through the next the door, and in this way she is led forward.

It is the passion with the clarity of an aim and the strong drive to go closer towards it by putting ourselves through a process of learning that gives rise to progress—not following our own ideas of what we think the path should look like.

The great part in this testimony of Yukti is that, through her writing, she allows us to take a peek, in a very concrete way, into what she was thinking and what she was contemplating upon as she progressed each step of the way, and into how she tried to decode each message. Her process, the ways in which she strives to understand and apply her new learnings into her own life situation, gives us much inspiration and provides many opportunities for us as readers to learn an example of how one goes about learning through action driven by working towards an aim. But beneath it all, she must have a deep gratitude and sheer recognition of her life’s mission: “there is only this reason that I am allowed to live.”

There are several aspects of Yukti’s journey that are actually very much connected to the topics in the Satsangha in this issue of Pranavadipa (Vol. 68).

During the Satsangha, there was a question about the possible reasons for which one may get stuck and not be able to meditate even though one tries to practice, and Shri Mahayogi answers that “it all boils down to how crucial the issues upon which one meditates are within the mind.” Yukti’s way of taking action driven by her strong want to attain her aim is an example of exactly that.

Additionally, her journey, a consequence of her sincere seeking with all her heart, mind and strength, naturally led her further and further toward the words of Swami Vivekananda, “dream but truer dreams,” that Shri Mahayogi teaches about in this month’s Satsangha (Vol. 68). The decision to move to Fukushima, the disaster area of the Great East Japan Earthquake, where the people were and still are suffering from the aftermath of the earthquake, the tsunami and the on-going situation with the nuclear power plants, came to Yukti. She wrote, “…as the days passed, I came to know that there is no need to hesitate or to have a particular resolution. Because I felt that working in the disaster area is what God was calling me to do, was asking me to do, so it was a very natural thing.” These words reflect her depth of yearning and the determination of her soul to realize the aim, and this must be precisely what brought Yukti to take action, this recognition that “the answer must be realized and lived.”

There must be many people who are inspired by Mother Teresa and strive to learn and follow her example. However, something that is perhaps a bit distinctive in Yukti’s case, is that by her striving to follow and learn from the example of Mother Teresa as a guide for the purpose of going closer towards her aim—in her own way, without any boundary of religion—she came to know Mother, she came to know the heart of Mother Teresa more and more closely, all the while being guided by Shri Mahayogi. At one point, she wrote, “I could not think about Yoga anymore.” Yet, most importantly, she was very aware that while she was striving to know and live on the words of Mother, her Guru was Shri Mahayogi—and from the larger perspective, Shri Mahayogi was surely guiding her, his grace behind it all. Shri Mahayogi teaches that the content of Yoga is the very essence of religion—Yukti’s story and how Shri Mahayogi, her Guru, guides her, his disciple, is a beautiful demonstration of the way Guru and disciple are bonded in Love and Trust.

In the beginning (Part 1) of the entire article of “Living on the Words of Mother,” Yukti wrote:

“As I began to know her more, I began to think of her words more deeply, meditate on them and I began to act on them. What I have come to understand from that is that if we meditate upon the words of holy beings, and seriously continue to apply them in practice through our actions, then we will surely come to see the Truth ahead.”

It is a very powerful statement!—because these words of recognition come from her very own experience. Only those who have gone through experiencing these processes first hand can really say such things with conviction.

Yukti may not necessarily have been intentionally trying to practice Yoga through her search, yet with the yearning for going towards her aim she threw herself entirely into it, heart and soul, which ultimately led her to unintentionally go through the practice of sadhana in Yoga, and through that she started to come closer and closer to the Truth.

Shri Mahayogi once mentioned that it is of great benefit to have an image of one’s ideal as a siddha (perfected one). And that this ideal should not be one who has been perfected since birth (avatara) but an ordinary person or disciple of an Enlightened Being, just like us, who later became a saint. Your ideal siddha is one who you really admire and who you aim to bring your way of being towards, going ever closer to their heart, even in your own life circumstances—who you study to find out about how they lived their life, and you think and meditate on them, including what led them to become a saint, what the turning points were in their life, what the teachings or lessons were that they learned along the way, what realizations and impulses came about within those turning points, and what actions they made to remain as a siddha, working to deepen their state, rather than turning back.

What we can see in the experience of Yukti, with Mother Teresa as the image of her ideal siddha, is itself a testimony of Shri Mahayogi’s way of guiding his disciples ever-closer to the Truth.

Saturday June 27, 2020 NYC

Under the Abrupt Condition of Quarantine and its Major Life Transitions:
A Testimony of Reformation

“Understand it as condition of seclusion like that of Yoga—Kumbhaka.”

                                                                                                -Satguru Shri Mahayogi Paramahansa

Almost right after Shri Mahayogi went back to Japan after the winter visit, NYC went into PAUSE under the conditions of the worldwide health pandemic. Mahayogi Yoga Mission’s Asana & Meditation classes were suspended, along with other in-person activities, like the Study in Practice group (SIP), which had been meeting since the Fall of 2018 with the principle of deepening spiritual practice and understanding through acting upon and thereby experientially learning the teachings of Yoga.

Up until the PAUSE, the members of Study in Practice had been meeting about twice a month. However, spontaneously and out of the member’s own will, one of two smaller groups within the Study in Practice group began to meet twice a week by phone at the same time that Mahayogi Yoga Mission had held its regular Asana & Meditation classes. Around the same time, Anandamali, the director of the Mission in New York, sent a message, “We should take this time positively, as a time to study and practice the teachings of Shri Mahayogi more deeply. My heart is with you.” Then the other small group of the larger Study in Practice group also decided to meet, in the same way as the first.

Suddenly, concerning about the Sangha and the situation in New York, Shri Mahayogi sent a message:

“You have to endure.
Understand this as a condition of seclusion,
like that of Yoga—Kumbhaka.
Persist—there is nothing you can do but that.”

Certainly, we had no idea how long this condition would and will continue. However, definitely “Kumbhaka” in the message of Shri Mahayogi was the great guideline. The period of being in quarantine can be a very difficult time, however it is up to us, each individual, how to take this time of constraint as the positive practice time for Kumbhaka so that the energy within us will strengthen and that we may build within ourselves the internal fortitude that comes as a result.

Definitively, with this condition of being more or less isolated, meeting twice a week for Study in Practice was a dramatic shift in frequency and it intensified the focus of the group toward the internal work of the mind, which is actually the most important part of the work of Yoga, though it can be the most challenging.

When Study in Practice began, around the end of August, 2018, Shri Mahayogi gave a message to the Sangha through the following metaphor:

“The most vital part is missing.
A man who had heard about the Truth, thought that he wanted to cross to the other shore, the Truth. This is the step where one just gets interested in Yoga or spiritual things. Then he tried to embark on the journey, pulling hard on the oars. The night passed and the next morning, when he looked around, he was still at the same place. He had not taken off the rope that his boat was moored with to the shore of the world. This is a very common mistake that all are liable to fall into. Before one begins the journey and pulls on the oars, or learns the Truth and devotes to the spiritual practice of disciplines, one ought to have taken off the ropes. Unless one completes this basic step well, the boat cannot progress forward no matter how much one pulls on the oars.”

Then he clarified that our task is “to clarify and identify what these ropes are, and renounce them.”

In a way, the consistency of this intensive time of internal focus, with the condition of limited stimulation from outside activities, led our work intensely towards doing this.

The following is the testimony of one practitioner who was very much in the struggle of the vicious cycle of the mind, yet he suddenly saw through to a moment of Light. It is truly a blessing. For many years we witnessed this vicious cycle, yet somehow he kept going and did not give up searching, even though many things were clouded. It really proves that we cannot judge ourselves, whether we are making progress or not, but rather, if we don’t give up and stick to it, by going through it, eventually we will see the Light.

*

“I Know” is the Obstacle!

Over the last couple of weeks I was asked by my senior disciples to think deeply about what I am living for and what I want to do in this life. After thinking about it for a few days I decided to just watch my mind to see if there is something that will surface and to see what some of the obstacles are that stand in the way of me finding the answer.

On the weekend, I was invited to go to the mountains to visit a friend. A day before the trip, because I started to worry that I might lose focus of my homework during the time of the visit, I decided to make an effort to try and always remember the teaching that I am the Consciousness, not the body, and so is everybody else.

Once I arrived, I quickly found that, because I spent most of the last few months at home, not interacting much with others, I had a strong impulse to chat a lot. So I decided to engage in conversations, but at the same time try not to forget my goal and try to focus on the true Self in others and myself.

Later that night, while sitting by the fire, a conversation started up between a friend of mine and I about one of the Satsangha from last summer that we had both attended. My friend was expressing her opinion about one of the attendees and what she thought about this person’s demeanor during the event. As she continued to express, I felt a strong reaction in my mind saying “you actually don’t know about this person but I do,” and a strong need to say something to make her change the way she was thinking. So I tried to say something, but the more intensely I was trying to convince her that her opinion is wrong and that I know what’s what, the more she was talking about the same thing and maintaining her own point of view. The reaction in my mind became so strong that it actually started to bother me a lot. At this point, wanting to change this, I stopped and asked myself, “why am I so bothered?” It suddenly dawned on me that the issue was that, in my mind, I thought that I knew best, that what I thought was right and what she thought was wrong. This made me suffer greatly. I felt that I had no choice but to ask myself whether I really knew about this person who attended the Satsangha or not. Looking at my mind I realized that I didn’t really know at all and there was no way I could claim that I was right. Accepting this, I started to really listen to my friend and realized that she was bothered by something about this person’s demeanor, but up until this point I couldn’t see it because of my preconceived idea that “I know” and “I am right.” Finally, I started to think about how there were so many things that were discussed at that Satsangha and I wondered if any of us would be better off focusing on remembering the teachings of Shri Mahayogi that were given that day instead. So I asked her if there was anything that she took from the Satsangha, and after thinking for some time she shared one of the teachings that Shri Mahayogi had spoken, and right away the energy changed and the conversation took a completely different turn.

After this, I immediately remembered my goal for this trip, and tried to stay quiet, to just think and focus on the Consciousness and on others as being that same Consciousness. Then I realized that one of the things that stops me from getting closer to realizing what I really want and what I really want to live for, is that I carry the strong preconceived idea that I know and I am right about many things, including life and Yoga practice. From here comes a way of expressing myself that tends to be pushy and to lean a little towards sounding fanatic about some topics. Also, I probably don’t see things that are being revealed to me on a daily basis because the mind is full with this attitude.

Meanwhile, my friend started to talk with somebody else and overhearing their conversation, I noticed my mind quickly trying to interrupt again with the same tendency to prove a point, but this time I continued to focus on the thought and essence of them as being the Pure Consciousness—and then something happened. Immediately there was a moment of clarity in which I felt overwhelmed by the feeling that there’s nothing to be said, that there’s no need to change anything, that this Consciousness is just playing using the minds and bodies of my friends. I saw them as innocent kids at play and that the whole creation is like that too, that there’s nothing to be achieved, that we are all moving on the path towards realizing the Truth at our own pace and that there’s nobody higher or lower just because one might understand more or less. Our minds are different, and from now on I’ll have to strive to really understand the mind of the person in front of me in order to be able to really connect with them.

Now, I can’t say with conviction that I found my life’s purpose that night, but I know that those moments of freedom that I had are something that I would like to experience more often, together with the closeness that I felt with the people around me. I also have to accept that those small moments of clarity happened because I met Shri Mahayogi and attempted to understand and practice the teachings of Yoga under his guidance. This makes me more confident that if I just try to think and act based on the teachings as often as I can, I will have more and more of these moments, and hopefully, one day, the feeling of Oneness will occupy my mind permanently.

Thank you very much Shri Mahayogi!

Ekanta, June 2020

 *

We found that, interestingly, this testimony is precisely an example of how one result of “Kumbhaka” could appear.

At the start of quarantine, as an effect of the conditions, Ekanta lost his job. Around the same time, he experienced a physical condition that did not allow him to use his physical body for anything more than the absolute necessities—in fact anything other than lying down or walking for short periods of time was challenging. On top of that, the condition of isolation from quarantine was further compounded by the fact that his roommate was gone most of the time, along with the majority of his friends, who would often stay upstate. At one point his physical condition started to improve, and he was able to be a little bit more physically active—but then, he soon became injured again. Truly, it must have been so difficult to bear it.

Looking back now, or if we see it from different perspective, it was actually as if, for some reason, Ekanta was truly forced into a state in which all external conditions were putting him under a completely unusual and intense form of restraint—with “nowhere to escape.” Even so, somehow he continued to hold on to the SIP group meetings and in spite of the struggle of his own mind in these conditions, endured it.

When the moment came to visit his friends and momentarily relax these tight conditions, an experience of a glimpse of Truth came, as if all these conditions he went through were given through the grace of Shri Mahayogi.

In a way, what he went through very much resembles the practice of asana (physical postures) that Shri Mahayogi teaches, or rather, it symbolically revealed how what can happen through practice of asana on a smaller scale, can be like a representation of what can happen through the “kumbhaka” of the quarantine. In the way that Shri Mahayogi teaches practice of asana, there is a combination of juxtaposing asana and savasana (corpse pose). During each asana, a condition of intense restraint and concentration is created and maintained for some time, and is then followed by savasana, which allows for the opposite state to come as its contrast—the relaxed state of completely letting go. Shri Mahayogi teaches that savasana is an important asana. The role of savasana might not be understood properly, but we can also see from this example that when practiced correctly, it can create within the mind the state of sattva, which can give rise to even the smallest amount of space—and that space is where the Truth can emerge.

Daily practice of asana is the training that prepares us for living life every day. And often what we face within ourselves during practice of asana, has the same content of what we have to face in our day to day lives, albeit on a much larger and more prolonged scale. If we train to endure in asana, then when the conditions arise in actual life situations, we must use that training to endure and persist for as long as we need to, until the condition of “release” comes. If we do so, then the space cleared in the mind for the Truth perhaps may be much more than what is cleared while on the yoga mat.

We are in awe of how all of this once again reveals the vastness of Shri Mahayogi’s grace and guidance that is inherent in the teachings and practices that Shri Mahayogi  bestows upon us.