Source of the tradition: The systematic practice of Yoga Meditation comes from the ancient cave monasteries of the Himalayas, the source of the mystical Shangrila or Shambala. This lineage of teachers is at least 5,000 years old, though eternal in nature. It includes Swami Rama and his teachers, Bengali Baba and Mahavatar Baba, known as Babaji. (Life Positive, an Indian holistic living magazine, has published articles on the cave monasteries and Mahavatar Baba.)
Encompassing all forms of yoga: The tradition of the Himalayan masters encompasses all of the Yogas. Self-Realization comes through Yoga meditation of the Yoga Sutras, the contemplative insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra, the three of which complement one another like fingers on a hand (See: Yoga, Vedanta, Tantra). We employ the classical approaches of Raja, Jnana, Karma, and Bhakti Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and Tantra Yoga. Together, they guide one directly through the layers (Koshas) of our being to the direct experience of the center of consciousness. Meditation, contemplation, mantra and prayer finally converge into a unified force directed towards the final stage, piercing the pearl of wisdom called bindu, leading to the Absolute (See Bindu).
These methods self-exploration, self-discovery, and self-realization include the following:
· Yoga Sutras: The ancient, oral yoga system, codified by Patanjali in the Yoga Sutras is accepted as a preliminary or foundation step, with yoga resting on the foundation of Sankhya philosophy. Yoga meditation systematically discerns pure consciousness from the many false identities, attractions, aversions, and fears.
· Advaita Vedanta: Philosophically, the Advaita Vedanta system of one absolute Reality without a second is practiced as elucidated in the Upanishads, particularly the Mandukya Upanishad, relating to AUM and the four states of waking, dreaming, sleep, and the fourth state, turiya. Contemplative meditation is a process of inspection within, exploring the levels of manifestation so as to uncover the absolute core of one's being.
· Internal Tantra: Both Mother and Father Principles of the universe are acknowledged, practicing the purely internal form of Tantra to awaken kundalini and experience the highest. Maya (illusion) is seen as the creativity of the Mother principle, and is thus not an obstacle. The inner tantra practices trace all of the inner energies back to their finest source of pure energy.
· Specific Practices: Include Meditation from the Yoga Sutras of Patanjali, Contemplation from Vedanta, as well Yoga Nidra and Kundalini practices from Tantra.
Message of the sages: When Swami Rama's teacher sent him to the West to teach, he instructed him, "To get freedom from all fears is the first message of the Himalayan sages. The second message is to be aware of the reality within. Be spontaneous and let yourself become the instrument to teach pure spirituality without any religion and culture." (The key to freedom from fears is in training the mind, such that it does not wander into the distractions that lead to fear.)
Religions and the absolute: While this ancient tradition of yoga meditation has influenced many of the world's religions, the tradition itself is not a religion. All religions are acknowledged as an expression of the one absolute reality, called by many names, including God (The fact that all religions arise from the same source does not mean that they are the same). The individual practitioners of yoga meditation in the Himalayan tradition have personal roots in virtually all of the world's most known religions. It is important to note that there is a distinction between the broader cultural or religious traditions called sampradaya and the specific initiatory lineages or parampara. Our lineage or parampara is neither limited to the region of India nor the religion commonly known as Hinduism, and has initiates from many countries around the world and from a diversity of religious affiliations.
Swamis: While the lineage is an ascetic tradition of the Himalayas, and is thousands of years old, some of the sages (though not all) are also initiates of the monastic order of Shankaracharya of the 9th century (much later than the ascetic tradition itself). Swami Rama directly initiated at least seven people as swamis, and five or so other people have since taken swami initiation through those swamis. (To practice the teachings, one does not have to be a swami.)
Diversity of links: This tradition of the Himalayan sages is not itself representative of any formal institutions, although individual teachers or students have started various teaching organizations or service institutions from time to time. Thus, a variety of modern teaching centers may link themselves to this ancient lineage of yoga meditation; while none of them are themselves sole representatives (though some may claim this). This can be somewhat confusing to modern seekers who are accustomed to thinking of spiritual lineages as if they can be fit into neat, corporation-like organizational charts.
Holograms and chains: The Himalayan tradition is more like a hologram than a chain. With a chain, one link is sequentially connected to the next link. With a hologram, the whole is contained in each of the parts of the holographic image. While one student may have a specific teacher, and subsequently have his or her own students, the tradition itself is more like a holographic collective consciousness that operates throughout the many. That consciousness may at times be highly concentrated and manifested through, or as one person.
Successor ship: One of the foremost of the modern representatives of the Himalayan tradition is Swami Rama. As have others from the tradition, Swami Rama started several institutions that continue to operate with their independent leadership. However, Swami Rama did not install any individual person as his successor in the lineage, although there have been false claims to that effect (See the article on Leadership and Narcissism). If is were not so sad, it would be utterly humorous the way in which a few of Swami Rama's students have behaved, as if their institutions or ashrams are, themselves, heirs to the tradition of the Himalayan masters. Ironically, Swami Rama himself has written that the tradition itself is not related with the institutions of the plains.
Guru: Guru is not considered to be any person, though the force of guru may operate through a person. Teachers may be respected, but are not objects of worship. "Gu" means "darkness" and "ru" means "light." Guru is the light that dispels the darkness of ignorance.
Shaktipat: Along with the sincere efforts of the seeker, obstacles are removed through a bestowing of grace called shaktipata. It is through such direct transmission that the highest teachings are given. Second to that are the oral teachings, while third are written teachings.
External rituals: All of the practices are internal and no rituals are performed (some locations have started doing rituals either after Swami Rama disaffiliated from the organization or after he left his body).
Conversion, culture, and God: There is not a belief in conversion, changing the cultural habits of others, or introducing any face of God in particular.
Serving humanity: Serving humanity through selflessness is an expression of love which one should follow through mind, action, and speech.
Like trying to hold a cloud: Trying to grasp the tradition of the Himalayan masters is like trying to grab a cloud. Try as you will, you cannot quite hold it in your hand, but only in the inner chamber of your heart. It is from that inner place where one is truly guided by the masters.
Tuesday, September 30, 2008
The Tradition of the Himalayan Masters:Three Streams of Yoga, Vedanta, and Tantra
The Three Streams of Yoga, Vedanta, and Tantra
Complementary practices: In the tradition of the Himalayan masters, Yoga, Vedanta, and Tantra complement one another, leading one systematically along the path to Self-realization. The aspirant clears the mind through the practice of Yoga meditation as codified in the Yoga Sutras of Patanjali, does self-enquiry of Vedanta, and then breaks through the final barrier with Tantra, experiencing the heights of kundalini awakening.
Brief descriptions: While these philosophies and practices are vast, the following brief descriptions will give an idea of the nature of each, and how they work together. Then, these can be expanded upon through further studies and practice.
See also these articles: Bindu: Pinnacle of the Three Streams Yoga, Vedanta and Tantra Six schools of Indian philosophy Dualism and non-dualism
The Three Streams:
1st: Yoga
2nd: Vedanta
3rd: Tantra
Stabilizing and clearing the clouded mind, first by meditation on attitudes of lovingness, compassion, supportiveness, and acceptance.
Cultivating the qualities such as non-harming, truthfulness, non-stealing, purity, contentment, self-study and surrender.
Meditation to reduce the colorings (kleshas) of ignorance, ego, attachment, aversions and fear.
Cultivating razor-sharp discrimination to systematically move inward in a process of concentration, meditation and deep absorption.
Seeking to know Purusha, pure consciousness as separate from Prakriti, the subtlest material and all of its evolutes, which include the levels of mind and matter.
Witnessing the four functions of mind: manas, the coordinator of actions and sensation; chitta, the storage bank; ahamkara, which allows "I" to interact with objects; buddhi, which is the higher faculty of knowing, deciding, adjudging, and discriminating.
Exploring in contemplative meditation the three levels: waking, dreaming, deep sleep; conscious, unconscious, subconscious; gross, subtle, causal.
Directly contemplating on the center of consciousness, seeking to experientially go into the heart of the question, "Who am I?"
Seeking to know the Atman, the center of consciousness, which is ultimately found to be qualitatively the same essence as Brahman, the Absolute.
Balancing the internal energies of the chakras and the flows on the two sides of the body, ida and pingala, sun and moon, ha and tha of hatha yoga.
Opening the central stream of energy, sushumna, the subtle counterpart of the physical spine. Allowing the latent energy to awaken, flowing upward in this channel, so as to reach the point from which it originally emerged.
Deep reflection and meditation on tripura, the one who lives in the three cities (tri=three; pura=city) of conscious, unconscious, subconscious, and waking, dreaming and sleeping.
Seeking to know the pre-existing union of Shiva and Shakti, which are the latent and active aspects of manifestation, sometimes called masculine and feminine.
Finally, seeking to know in direct experience that which is beyond all of these words, names, and forms, where each of these "systems" converge into one pre-existing whole, which has been called for convenience sat-chit-ananda, existence-knowingness-bliss, although actually indescribable. That direct experience is found when consciousness recedes up the sushumna channel (central channel of the subtle spine) in a process called kundalini-awakening, withdrawing into the brahma nadi, the finest channel leading to sahasrara, the crown chakra. Along the journey of receding, all experiences collapse, so to speak, into a point from which all experiences arose in the first place. That point is called Bindu, which means Point or Dot, and is sometimes likened to a Pearl, and is often related to the principle of a Seed. The Bindu is near the end of the subtlest aspect of mind itself, after which one travels beyond or transcends the mind and its contents. It is near the end of time, space, and causation, and is the doorway to the Absolute. To understand this principle is extremely useful, if not essential to Advanced Meditation.
1st Stream: Yoga
Yoga, as described by Patanjali, is preparation or foundation practice, and is codified (arranged or systematized) in the four chapters of the Yoga Sutras. The word codified is commonly used because the Yoga science was recorded by Patanjali over 2000 years ago, although the science itself was not new, having been known for thousands of years before that time. Patanjali codified Yoga into 196 sutras (literally threads) outlining the path of Yoga (Sometimes divided into 194, 195, 196, or 197 sutras).
Yoga deals head-on with the obstacle of the mind and how to purify that mind so that it is an aid on the inner journey. It presumes that the seeker has done the preparatory work to be able to do these practices. Yoga science rests on the twin principles of cultivating practices (Abhyasa) that bring stable tranquility and non-attachment (Vairagya) (Yoga Sutras 1.12-1.16). Yoga focuses on discriminating, in meditation, between consciousness (Purusha) and matter (Prakriti) at all of it's levels (Yoga Sutras 3.4-3.6). In that way, one comes to know the pure consciousness in it's own being (Yoga Sutras 1.3, 3.56).
Yoga is also known as Raja Yoga, or the Royal Yoga, in that it encompasses the other Yogas. It is also known as Ashtanga Yoga, referring to the eight rungs or limbs described in the Yoga Sutras. Ashta means eight; Anga means limbs or rungs. (It is important to note that the phrase Ashtanga Yoga has recently become known as a system of physical postures, which was never the ancient intent of this name).
2nd Stream: Vedanta
Vedanta provides a contemplative means of self-enquiry and exploration. Vedanta is expressed in the Upanishads, estimated to have been written in the period from the fifth to tenth centuries BCE, although the principles had been taught orally for a very long period prior to that; some say by thousands of years more.
The contemplative style of Vedanta meditation suggested by the Himalayan sages is compatible with the meditation of the Yoga Sutras. The self-enquiry is coupled with the inner reflection on contemplative statements called Mahavakyas, as well as reflection on, and witnessing of the Four functions of mind and exploring the three states of waking, dreaming and deep sleep so as to the consciousness that permeates them all, and which is symbolized by the Om Mantra.
Of particular importance is the introspection of the waking, dreaming, and deep sleep levels of consciousness, which have as their counterparts the gross, subtle, and causal planes of reality. It means examining not only the conscious, but also the unconscious and subconscious levels of mind, so that these can ultimately be transcended. These levels are most succinctly summarized in the Mandukya Upanishad, which deals with the levels of the meaning of the OM Mantra.
Vedanta is expressed in the Upanishads, estimated to have been written in the period from the fifth to tenth centuries BCE, although the principles had been taught orally for a very long period prior to that; some say by thousands of years more.
To be able to successfully do the inner explorations and contemplations, it is necessary that the mind has been reasonably purified or stabilized. Then the fruits of the self-enquiry will come. Otherwise, the practices can merely lead to anxiety.
3rd Stream: Tantra
Tantra deals with the energy systems of our being, going directly to the heart of consciousness. It emphasizes the creative aspect of consciousness (Shakti), and following that creative aspect back to it's source. That consciousness is known as Tripura, the one who lives in the three cities of waking, dreaming and deep sleep (tri means three; pura means city).
There are three schools of Tantra, of which the deepest, or subtlest is Samaya, a purely internal form of Tantra Yoga whose sole goal is spiritual liberation or enlightenment. It deals with the higher energy centers, up to the energy center at the top of the head, the crown chakra.
In the tradition of the Himalayan masters, it is this higher Tantra Yoga that is emphasized, and it rests of the solid foundation of the practices of purifying and self-reflection of Yoga and Vedanta.
In search of the source
For a very long time, many people, from many countries, from all of the major religions have traveled to the Himalayas in search of the wisdom and methods of the ancient sages. Occasionally, that wisdom or some part of it is found, assimilated, repackaged under a new name, and presented to the people of the world, of a particular culture, or from within a particular religious context.
However, when one asks what is the source of that perennial wisdom, or more accurately, how can one gain a foothold into that wisdom and practice, where does one turn? What system, philosophy, or texts might one study that captures the core teachings of those ancient sages of the Himalayas? And, more importantly, what methods might one practice?
It is out of that perennial fountain that these schools of Yoga, Vedanta, and Tantra practice have sprung. It is not a matter of the ancient wisdom being a composite of Yoga, Vedanta, and Tantra, like some cut-and-paste job. Rather, the tradition of the Himalayan sages is the source out of which these three, and others have emerged. They are the outpouring of that original fountain.
If we want to find our way back to the original fountain, to be guided by that source, one of the ways to do so is by studying and practicing those three (Yoga, Vedanta, and Tantra), while remembering the existence and centrality of the original fountain.
Even the Himalayan sages of today do not just practice one or the other of Yoga, Vedanta, and Tantra. Rather, they are fully integrated into a whole, much like three major strands of a sturdy rope work together. To study and practice this way is the way of the Himalayan tradition.
SWAMI
Contents of this web page: What is a Swami? What is Renunciation? (Pandit Usharbudh Arya)Basis for Renunciation (Swami Rama)
What is a Swami?
Often people ask questions like, "What is a swami?" or "Why did you become a swami?" In areas such as Rishikesh or Haridwar, India, along the Ganges, it is not a question that needs to arise. Many swamis are there, and all you have to do is say, "Behold, those are swamis!" However, in geographical areas where there are few swamis wandering around, these are more curious questions.
The word swami means master; it means striving for the mastery over one's smaller self and habit patterns, so that the eternal Self within may come shining through. The act of becoming a swami is not so much an acting of becoming, of adding on, of allegiance, as it is an act of setting aside, of renunciation. A swami is a monk, one who has set aside all of the limited, worldly pursuits, so as to devote full time effort to the direct experience of the highest spiritual realization, and to the service of others along those lines. Renunciation is not anti-world, in any sense of the world being a bad place. Rather, it is a matter of priorities about how one will spend his or her time, the twenty-four hours in a day, and the seven days in a week. Traditionally renunciation is the fourth of four stages of life, although one who feels the call might renounce and become a swami at any stage of life.
While there are many swami lineages, with a wide range of beliefs, perspectives, and loyalties, a swami of the Himalayan tradition will at some point no longer claim allegiance to any particular group or religion, seeing all as the outpouring of the one, indivisible reality, truth, or God, which goes by many names to different people of different cultures, including the word Brahman, the Absolute Reality. Though most would likely have self-identified as Hindu, other individual practitioners in the Himalayan tradition have personal roots in virtually all of the world's most known cultures and religions. I was personally never initiated into, nor have joined any particular religion in this life. During childhood the decisions about religion were left by parents for my own later choice. My renunciation as a swami has been one of setting aside any sense of exclusive identity so as to embrace the whole
The true samnyasi (renunciate or ascetic) does not identify with any form of division or multiplicity. The Sanskrit word samnyasi comes from samnyasyati, meaning he renounces. Sam means together, ni means down, and asyati means he throws. He or she throws down any personal identity whatsoever, including not only those related to physical objects, but also to nationality, religion, work or family identities. If there is the external appearance of any identities such as these, it is only in the perception of, and for the benefit of others whom the samnyasi may serve. Even the name used by the samnyasi or swami is primarily for the convenience of others.
The goal of the samnyasi or swami is "atmano mokshartham jagat hitaya cha" which means one who strives "for the realization and liberation of the Self and for the benefit of the world.
There are deeper, heartfelt aspects of these questions "What is a swami?" or "Why did you become a swami?". One of the most inspiring and validating writings I have encountered is a short paper written by Pandit Usharbudh Arya, entitled "What is Renunciation?" (Scroll down to see this paper) This remains in my heart the clearest written description of what it really means to be a swami. It captures not only an accurate definition, but also a description of the ideal aimed for, and the spirit of the inner longing for one drawn to this path. It well answers the questions, "What is a swami?" and "Why did you become a swami?" The entire text of the paper is below.
Swami Rama has also written a succinct and clear description of the path of renunciation in his commentary on the Bhagavad Gita. Here, he describes seven important points about the path of the swamis. That text is also included below, and has been entitled "The Basis of Renunciation."
If you are not familiar with swamis or other monks, and are a sincere seeker, it is very important to know and keep in mind that the path of Self-Realization is not exclusive to the renunciates. The two paths of renunciation and action in the world are equally valid and fruitful for aspirants who are devoutly committed to the practices of contemplation and meditation.
- Swami Jnaneshvara
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What is Renunciation?(written in 1986)
By Pandit Usharbudh Arya(Now Swami Veda Bharati)
Renunciation is the final forgetting of "I" and "mine". It is that mode of thought and experience in which the entire creation becomes as oneself. One who has taken vows of renunciation, and thereby become a swami, considers himself a member of every family on earth, with their physical and spiritual welfare as his prime concern. He is as concerned for them as the novices in the practice of love, leading a limited worldly life, are concerned with their own families. A renunciate claims an intimate relationship with all, attached to none. "Attached to none" means that he claims nothing from them, desires and seeks nothing from anyone, needs no emotional support from anyone but gives the support and encouragement to all. Like the rising sun, wearing orange/saffron robes, he must dispense light to every nook and cranny of the world. Wherever the evening catches him is his home whether under someone's roof or under God's own sky. Free and ever moving like the breeze he gives life-breath to all. Ever-flowing like a river, he quenches, cleanses and irrigates all. Like a fire he purifies all. Like a light he illuminates all. Like the sky, he remains untouched, clear, calm, giving his space to everyone; he invites every being to find rest, solace, succor and consolation within his field of being that emanates from him.
A candidate for swamihood walks into the holy river Ganges, and doffs all clothing. S/he is given fresh robes by the guru for convention's sake. Mentally s/he must be as Adam or Eve before the fall, and totally genderless, for s/he is no longer a physical body in his personal self-identification. Yet s/he must continue to bestow the best of care on the physical vehicle so that s/he may serve others all the better. As s/he owns nothing one's own (svam), s/he is called a swami, the master of it all, for s/he has become a gentle master over his own will.
In taking the vows of swamihood one declares "a-bhyam" to all living beings: I am a threat to none, a danger to none; may no living being henceforth fear me. In a great fire-offering he names each and all his organs, sense-faculties, pranas, mental states and functions, and as he pours a libation of ghee (clarified butter) into the fire, as though offering his own faculties to the universal fire, he declares regarding each of them, "No more mine"; "free of all dust I had gathered heretofore, I am now sinless; I am light.
Thereafter, if he owns anything it is only formally in his name, as a convenience for his universal mission of service and love for which he grants and distributes of himself freely, unstintingly. He must avoid all honor and recognition, unless that too would enhance his service to the world. He must do, speak, think, wear, eat whatever would help those whom he serves.
One may renounce at any stage of life whenever his universal love crosses the boundaries of limitation. Renunciation is not, definitely not, an abandoning of any duties. Those who have any claims on him first renounce their claims on him and grant him their happy permission to let go. Theirs is no less an act of renunciation, more difficult, because they have yet to struggle with the world. He renounces because his karma with them has been fulfilled; all he leaves behind is their happy thoughts about him. There are cases in history where someone became a swami by speaking a lie that he had no relatives or that he had obtained their happy permission. After it was found out to be untrue, such people were expelled from the monastic order and told to fulfill their worldly duties.
In some cases a renunciate's guru may order that he continue to perform some residual duties to his erstwhile family, for example, continuing to finance a child's education. The great Shankara returned to his dying mother and performed her last rites. Why should not a renunciate do these duties which he would ordinarily perform for any member of his universal family, without claims or attachments and free of any weak emotions. He refers to his pre-renunciation family as purvashram: "relations from my previous ashram". [previous stage of life]
The act of renunciation is therefore not an escape, not a divorce. Just as someone taking the vows as a Catholic nun, and changing her name, is not denouncing her parents, only enhancing the scope of her love, so it is with someone becoming a swami from out of married life. The spouse of such a one considers him/herself wedded but claiming nothing from the swami, for his personage is now sacred, beyond flesh and beyond the reach of touch. The parents, spouse, children who have let go of their child, spouse and parent are to be admired for their renunciation so that someone may save the entire world freely.
In the Indian Law the act of sanyasa, or becoming a swami, is regarded as civil death. For example, any property acquired after becoming a swami passes to one's disciples following the swami's death, and not to the children of one's body in the previous ashram [stage of life].
H. H. Swami Rama says that human beings are in unfinished product. A swami is the finished product, ideally speaking; or aspiring to become a finished product soon, in this very life; this is the ultimate in human evolution. He has no specific name (except for others' convenience so they may refer to him), no birthplace, no caste, no social grouping, no religion, no countries. He is a citizen of all earth, everyone's closest relative to whom anyone may confide anything. He is the kind shower when someone is suffering a drought of love.
In the life of a spiritual seeker or teacher there comes a moment when a decision can no longer be postponed. One passes through emotions like those of a bride: sadness at separation from past love, looking forward to a future of a different expansion of love, enhancing oneself. All weak emotion is to be watched and conquered--not by suppressing it but by merging the little love into the greater one. One simply knows, at a certain time in life, that the pressing details of one's business from the worldly life will never be finished--while billions are dying without light. He ties up as many loose ends as possible, and walks out carrying a torch into the night. At that moment of decision, no consideration is weighty enough to tie his feet. The call to walk (to become a pari-vrajaka) has come:
· for the benefit of the many, bahu-jana-hitaya
· for the comfort of the many, baha-jana-sukhaya,
as the Buddha said when exhorted and sent out his first batch of monks. At that moment one's own physical discomforts, mental sadnesses, and such, becomes as unimportant as a mother's need to get a full night's sleep is ignored when her infant is suffering from a burning fever.
Such a moment is a moment of dying; dying to one's erstwhile limited self. The renunciate performs that ceremony to himself which is normally performed by relatives following the funeral of someone physically dead. H. H. Swami Rama tells the story of a man in a certain city in India. Every astrologer in the city predicted that he would die on a certain morning. The evening before the predicted date for this man's death Shri Swamiji arrived in the city and the man went to see him. This dialogue followed:
· He: Swamiji, every astrologer in the city predicts that I am to die tomorrow.
· Swamiji: Do you want to live on?
· He: Indeed, I do.
· Swamiji: Then renounce the worldly life and become a swami tomorrow morning; die to your previous world.
· He: Oh, but what will my wife say?
· Swamiji: What will she say if you died in the morning?
The gentleman went home, got his wife's permission, became a swami, and lived on.
On the day one is meant to become a swami, if one decides not to renounce but to continue to cling on, the physical death is bound to grab him by the hair, for his work for "the previous ashram" is already done.
Intense sadhana (undertaking concentrated spiritual observances); the realization of universal love; the satisfaction derived from seeing the others' ignorance and consequent suffering have been reduced; and the unbounded grace of one's guru; these help a novice renunciate to walk on firmly and not to falter.
As to the renunciate's well-being, besides the guru's grace, the whole world takes care of him ever so lovingly. Those above him bless him, those below him are ever so grateful. How wonderful is the life of a renunciate, the life of an all-embracing, incorruptible sky.
Reach for the sky, friends!
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The Basis of Renunciation(from The Perennial Psychology of the Bhagavad Gita, 1985)
By Swami Rama
The goal of the renunciate is to fathom one after another of the various stages of consciousness that lead to the innermost One. The following principles are the basis of the path of renunciation:
1. The renunciate directs all his energy toward the attainment of the goal of life, Self-realization.
2. He does not waste time and energy pursuing desires based on self-interest.
3. The renunciate's journey is inward; it is neither action nor inaction nor retreat. It consists of performing actions mentally and directing the mind and its modifications inward rather than toward the external world.
4. Non-attachment is attained spontaneously because the renunciate is not involved with objects; they have all been consciously renounced.
5. With pure reason all the samskaras are burned in the fire of knowledge.
6. There remains only one desire: the desire for Self-realization. That desire does not motivate one to do actions in the external world but becomes a means to build determination, will power, and one-pointedness. Therefore such desire is an essential means rather than an obstacle in the path of sadhana.
7. In the path of renunciation, Self-realization alone is the goal, and any action that does not become a means is firmly rejected and renounced. There is no half-here and half-there; total dedication and devotion are essential limbs for renunciation.
This path of the rare few is the highest of all. It is difficult but not impossible. Those who are fully prepared should walk this path of fire and light. They should not listen to the suggestions of those who are not capable of following the path of renunciation.
Those who are not prepared to become renunciates should not think they cannot realize the Self. That which is important to understand and attain is the state of non-attachment, without which treading either path--renunciation or action--is meaningless.
What is a Swami?
Often people ask questions like, "What is a swami?" or "Why did you become a swami?" In areas such as Rishikesh or Haridwar, India, along the Ganges, it is not a question that needs to arise. Many swamis are there, and all you have to do is say, "Behold, those are swamis!" However, in geographical areas where there are few swamis wandering around, these are more curious questions.
The word swami means master; it means striving for the mastery over one's smaller self and habit patterns, so that the eternal Self within may come shining through. The act of becoming a swami is not so much an acting of becoming, of adding on, of allegiance, as it is an act of setting aside, of renunciation. A swami is a monk, one who has set aside all of the limited, worldly pursuits, so as to devote full time effort to the direct experience of the highest spiritual realization, and to the service of others along those lines. Renunciation is not anti-world, in any sense of the world being a bad place. Rather, it is a matter of priorities about how one will spend his or her time, the twenty-four hours in a day, and the seven days in a week. Traditionally renunciation is the fourth of four stages of life, although one who feels the call might renounce and become a swami at any stage of life.
While there are many swami lineages, with a wide range of beliefs, perspectives, and loyalties, a swami of the Himalayan tradition will at some point no longer claim allegiance to any particular group or religion, seeing all as the outpouring of the one, indivisible reality, truth, or God, which goes by many names to different people of different cultures, including the word Brahman, the Absolute Reality. Though most would likely have self-identified as Hindu, other individual practitioners in the Himalayan tradition have personal roots in virtually all of the world's most known cultures and religions. I was personally never initiated into, nor have joined any particular religion in this life. During childhood the decisions about religion were left by parents for my own later choice. My renunciation as a swami has been one of setting aside any sense of exclusive identity so as to embrace the whole
The true samnyasi (renunciate or ascetic) does not identify with any form of division or multiplicity. The Sanskrit word samnyasi comes from samnyasyati, meaning he renounces. Sam means together, ni means down, and asyati means he throws. He or she throws down any personal identity whatsoever, including not only those related to physical objects, but also to nationality, religion, work or family identities. If there is the external appearance of any identities such as these, it is only in the perception of, and for the benefit of others whom the samnyasi may serve. Even the name used by the samnyasi or swami is primarily for the convenience of others.
The goal of the samnyasi or swami is "atmano mokshartham jagat hitaya cha" which means one who strives "for the realization and liberation of the Self and for the benefit of the world.
There are deeper, heartfelt aspects of these questions "What is a swami?" or "Why did you become a swami?". One of the most inspiring and validating writings I have encountered is a short paper written by Pandit Usharbudh Arya, entitled "What is Renunciation?" (Scroll down to see this paper) This remains in my heart the clearest written description of what it really means to be a swami. It captures not only an accurate definition, but also a description of the ideal aimed for, and the spirit of the inner longing for one drawn to this path. It well answers the questions, "What is a swami?" and "Why did you become a swami?" The entire text of the paper is below.
Swami Rama has also written a succinct and clear description of the path of renunciation in his commentary on the Bhagavad Gita. Here, he describes seven important points about the path of the swamis. That text is also included below, and has been entitled "The Basis of Renunciation."
If you are not familiar with swamis or other monks, and are a sincere seeker, it is very important to know and keep in mind that the path of Self-Realization is not exclusive to the renunciates. The two paths of renunciation and action in the world are equally valid and fruitful for aspirants who are devoutly committed to the practices of contemplation and meditation.
- Swami Jnaneshvara
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What is Renunciation?(written in 1986)
By Pandit Usharbudh Arya(Now Swami Veda Bharati)
Renunciation is the final forgetting of "I" and "mine". It is that mode of thought and experience in which the entire creation becomes as oneself. One who has taken vows of renunciation, and thereby become a swami, considers himself a member of every family on earth, with their physical and spiritual welfare as his prime concern. He is as concerned for them as the novices in the practice of love, leading a limited worldly life, are concerned with their own families. A renunciate claims an intimate relationship with all, attached to none. "Attached to none" means that he claims nothing from them, desires and seeks nothing from anyone, needs no emotional support from anyone but gives the support and encouragement to all. Like the rising sun, wearing orange/saffron robes, he must dispense light to every nook and cranny of the world. Wherever the evening catches him is his home whether under someone's roof or under God's own sky. Free and ever moving like the breeze he gives life-breath to all. Ever-flowing like a river, he quenches, cleanses and irrigates all. Like a fire he purifies all. Like a light he illuminates all. Like the sky, he remains untouched, clear, calm, giving his space to everyone; he invites every being to find rest, solace, succor and consolation within his field of being that emanates from him.
A candidate for swamihood walks into the holy river Ganges, and doffs all clothing. S/he is given fresh robes by the guru for convention's sake. Mentally s/he must be as Adam or Eve before the fall, and totally genderless, for s/he is no longer a physical body in his personal self-identification. Yet s/he must continue to bestow the best of care on the physical vehicle so that s/he may serve others all the better. As s/he owns nothing one's own (svam), s/he is called a swami, the master of it all, for s/he has become a gentle master over his own will.
In taking the vows of swamihood one declares "a-bhyam" to all living beings: I am a threat to none, a danger to none; may no living being henceforth fear me. In a great fire-offering he names each and all his organs, sense-faculties, pranas, mental states and functions, and as he pours a libation of ghee (clarified butter) into the fire, as though offering his own faculties to the universal fire, he declares regarding each of them, "No more mine"; "free of all dust I had gathered heretofore, I am now sinless; I am light.
Thereafter, if he owns anything it is only formally in his name, as a convenience for his universal mission of service and love for which he grants and distributes of himself freely, unstintingly. He must avoid all honor and recognition, unless that too would enhance his service to the world. He must do, speak, think, wear, eat whatever would help those whom he serves.
One may renounce at any stage of life whenever his universal love crosses the boundaries of limitation. Renunciation is not, definitely not, an abandoning of any duties. Those who have any claims on him first renounce their claims on him and grant him their happy permission to let go. Theirs is no less an act of renunciation, more difficult, because they have yet to struggle with the world. He renounces because his karma with them has been fulfilled; all he leaves behind is their happy thoughts about him. There are cases in history where someone became a swami by speaking a lie that he had no relatives or that he had obtained their happy permission. After it was found out to be untrue, such people were expelled from the monastic order and told to fulfill their worldly duties.
In some cases a renunciate's guru may order that he continue to perform some residual duties to his erstwhile family, for example, continuing to finance a child's education. The great Shankara returned to his dying mother and performed her last rites. Why should not a renunciate do these duties which he would ordinarily perform for any member of his universal family, without claims or attachments and free of any weak emotions. He refers to his pre-renunciation family as purvashram: "relations from my previous ashram". [previous stage of life]
The act of renunciation is therefore not an escape, not a divorce. Just as someone taking the vows as a Catholic nun, and changing her name, is not denouncing her parents, only enhancing the scope of her love, so it is with someone becoming a swami from out of married life. The spouse of such a one considers him/herself wedded but claiming nothing from the swami, for his personage is now sacred, beyond flesh and beyond the reach of touch. The parents, spouse, children who have let go of their child, spouse and parent are to be admired for their renunciation so that someone may save the entire world freely.
In the Indian Law the act of sanyasa, or becoming a swami, is regarded as civil death. For example, any property acquired after becoming a swami passes to one's disciples following the swami's death, and not to the children of one's body in the previous ashram [stage of life].
H. H. Swami Rama says that human beings are in unfinished product. A swami is the finished product, ideally speaking; or aspiring to become a finished product soon, in this very life; this is the ultimate in human evolution. He has no specific name (except for others' convenience so they may refer to him), no birthplace, no caste, no social grouping, no religion, no countries. He is a citizen of all earth, everyone's closest relative to whom anyone may confide anything. He is the kind shower when someone is suffering a drought of love.
In the life of a spiritual seeker or teacher there comes a moment when a decision can no longer be postponed. One passes through emotions like those of a bride: sadness at separation from past love, looking forward to a future of a different expansion of love, enhancing oneself. All weak emotion is to be watched and conquered--not by suppressing it but by merging the little love into the greater one. One simply knows, at a certain time in life, that the pressing details of one's business from the worldly life will never be finished--while billions are dying without light. He ties up as many loose ends as possible, and walks out carrying a torch into the night. At that moment of decision, no consideration is weighty enough to tie his feet. The call to walk (to become a pari-vrajaka) has come:
· for the benefit of the many, bahu-jana-hitaya
· for the comfort of the many, baha-jana-sukhaya,
as the Buddha said when exhorted and sent out his first batch of monks. At that moment one's own physical discomforts, mental sadnesses, and such, becomes as unimportant as a mother's need to get a full night's sleep is ignored when her infant is suffering from a burning fever.
Such a moment is a moment of dying; dying to one's erstwhile limited self. The renunciate performs that ceremony to himself which is normally performed by relatives following the funeral of someone physically dead. H. H. Swami Rama tells the story of a man in a certain city in India. Every astrologer in the city predicted that he would die on a certain morning. The evening before the predicted date for this man's death Shri Swamiji arrived in the city and the man went to see him. This dialogue followed:
· He: Swamiji, every astrologer in the city predicts that I am to die tomorrow.
· Swamiji: Do you want to live on?
· He: Indeed, I do.
· Swamiji: Then renounce the worldly life and become a swami tomorrow morning; die to your previous world.
· He: Oh, but what will my wife say?
· Swamiji: What will she say if you died in the morning?
The gentleman went home, got his wife's permission, became a swami, and lived on.
On the day one is meant to become a swami, if one decides not to renounce but to continue to cling on, the physical death is bound to grab him by the hair, for his work for "the previous ashram" is already done.
Intense sadhana (undertaking concentrated spiritual observances); the realization of universal love; the satisfaction derived from seeing the others' ignorance and consequent suffering have been reduced; and the unbounded grace of one's guru; these help a novice renunciate to walk on firmly and not to falter.
As to the renunciate's well-being, besides the guru's grace, the whole world takes care of him ever so lovingly. Those above him bless him, those below him are ever so grateful. How wonderful is the life of a renunciate, the life of an all-embracing, incorruptible sky.
Reach for the sky, friends!
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The Basis of Renunciation(from The Perennial Psychology of the Bhagavad Gita, 1985)
By Swami Rama
The goal of the renunciate is to fathom one after another of the various stages of consciousness that lead to the innermost One. The following principles are the basis of the path of renunciation:
1. The renunciate directs all his energy toward the attainment of the goal of life, Self-realization.
2. He does not waste time and energy pursuing desires based on self-interest.
3. The renunciate's journey is inward; it is neither action nor inaction nor retreat. It consists of performing actions mentally and directing the mind and its modifications inward rather than toward the external world.
4. Non-attachment is attained spontaneously because the renunciate is not involved with objects; they have all been consciously renounced.
5. With pure reason all the samskaras are burned in the fire of knowledge.
6. There remains only one desire: the desire for Self-realization. That desire does not motivate one to do actions in the external world but becomes a means to build determination, will power, and one-pointedness. Therefore such desire is an essential means rather than an obstacle in the path of sadhana.
7. In the path of renunciation, Self-realization alone is the goal, and any action that does not become a means is firmly rejected and renounced. There is no half-here and half-there; total dedication and devotion are essential limbs for renunciation.
This path of the rare few is the highest of all. It is difficult but not impossible. Those who are fully prepared should walk this path of fire and light. They should not listen to the suggestions of those who are not capable of following the path of renunciation.
Those who are not prepared to become renunciates should not think they cannot realize the Self. That which is important to understand and attain is the state of non-attachment, without which treading either path--renunciation or action--is meaningless.
The Essence of Spiritual Lifeby Swami Rama From: The Essence of Spiritual Life
One objective of the sadhana [spiritual practices] of all believers in God is to be somewhat godlike. As God’s universe, which is both his garment and Self-expression, is not a dreary desert, the life and externals of a godlike person need not always be the imitation of a desert.
As bare deserts are, however, a phase of God’s creation, asceticism may be a phase of God-seeking and Self-realization, but not the whole of it. Genuine asceticism for finding one’s own soul and for the good of humanity is worthy of reverence.
Equally worthy of reverence, if not more, is the treading of the fuller and more difficult path of sadhana of those who are in the world, but remain above it.The lotus is often used as a symbol in Indian culture and mythology because the lotus grows in the mud, yet remains above, untouched and unaffected by the mud and water.
You can live in the world and yet be spiritual. It is not necessary for you to renounce the world. Wherever you are, stay there. Simply follow two formulas. One formula is for living in the external world:
All the things of the world that are given to me are given to me by the Lord. They are meant for me and I have the right to use them, but I don’t have the right to possess them, for they are not mine.
All things will become means in life if you have this attitude, instead of, “This is mine, this is mine.” You are afraid of losing what you have; you are afraid it will decay and go to decomposition. You should learn to use the things of the world without being possessive. As St. Bernard said, “Love the Lord alone. Use the things of the world as your means.”
In addition, you should do your actions selflessly, lovingly, and skillfully.
Nothing more than that is needed—one formula for the external world.
What to do for the inner self?
God is everywhere. The Lord is in me; I am his shrine. As a shrine is kept neat and clean, I will try my best to keep my body, breath, and mind pure and orderly.
For a person of wisdom who knows the Truth, internal and external are one and the same. Inner freedom is born of self-sacrifice, self-purification, and self-control. This freedom releases the spirit and gives it wings to soar to the boundless sphere of the unfathomable levels of being.
Freedom is truth. Why then do we live in a cage with no sky beyond it—in a closed world of hard facts? We are like seeds with hard outer coverings, crying from within for liberation. Millions of people die like seeds that have lost the urge for generation.
The resources for living and being successful on the earth that are offered by Mother Earth for her children are immense, but those who are not aware of the real and limitless resources lying dormant within human life are deprived, and this self-deprivation is the cause of suffering.
Shall there be a day when the consciousness of the large multitude will be illumined? Only then will human beings and society understand the profound meaning of the Reality that offers us love and emancipation.
The joys received through prayer, meditation, and contemplation are the highest of all joys. I am one living witness who confirms that the highest of joys cannot be given by the world. All the joys in the world give you but a taste. That taste can never be satisfied. A momentary joy is called vishaya ananda. It is ananda (bliss), but it lasts only for a short time.
Sages say there is another ananda—paramananda—that is something higher, something everlasting, something that can never be snatched, and that is liberating and emancipating.
What is unique in the human being is the awareness of consciousness. The burning desire to attain immortality, the perfect, and the eternal, makes the human being superior to all other creatures.
Sadhana is prescribed for the attainment of a happy life on the earth, in heaven thereafter, and at length, liberation. Spiritual practices lead the aspirant toward divinity or inner experiences that further help to attain the final goal of life.
Entire life is sadhana.
You ask, “Is it possible for me to know God? Is it possible for me to be a spiritual person? Is it possible for me to do this?”
Patanjali, the codifier of yoga science, says, “O aspirant, learn to practice until the last breath of your life.”
Let the heavens shower all the blessings upon you, so that you can grow and unfold yourself, and accomplish the purpose of life. My prayers are always with you.
With all my love and blessings.
Swami Rama
As bare deserts are, however, a phase of God’s creation, asceticism may be a phase of God-seeking and Self-realization, but not the whole of it. Genuine asceticism for finding one’s own soul and for the good of humanity is worthy of reverence.
Equally worthy of reverence, if not more, is the treading of the fuller and more difficult path of sadhana of those who are in the world, but remain above it.The lotus is often used as a symbol in Indian culture and mythology because the lotus grows in the mud, yet remains above, untouched and unaffected by the mud and water.
You can live in the world and yet be spiritual. It is not necessary for you to renounce the world. Wherever you are, stay there. Simply follow two formulas. One formula is for living in the external world:
All the things of the world that are given to me are given to me by the Lord. They are meant for me and I have the right to use them, but I don’t have the right to possess them, for they are not mine.
All things will become means in life if you have this attitude, instead of, “This is mine, this is mine.” You are afraid of losing what you have; you are afraid it will decay and go to decomposition. You should learn to use the things of the world without being possessive. As St. Bernard said, “Love the Lord alone. Use the things of the world as your means.”
In addition, you should do your actions selflessly, lovingly, and skillfully.
Nothing more than that is needed—one formula for the external world.
What to do for the inner self?
God is everywhere. The Lord is in me; I am his shrine. As a shrine is kept neat and clean, I will try my best to keep my body, breath, and mind pure and orderly.
For a person of wisdom who knows the Truth, internal and external are one and the same. Inner freedom is born of self-sacrifice, self-purification, and self-control. This freedom releases the spirit and gives it wings to soar to the boundless sphere of the unfathomable levels of being.
Freedom is truth. Why then do we live in a cage with no sky beyond it—in a closed world of hard facts? We are like seeds with hard outer coverings, crying from within for liberation. Millions of people die like seeds that have lost the urge for generation.
The resources for living and being successful on the earth that are offered by Mother Earth for her children are immense, but those who are not aware of the real and limitless resources lying dormant within human life are deprived, and this self-deprivation is the cause of suffering.
Shall there be a day when the consciousness of the large multitude will be illumined? Only then will human beings and society understand the profound meaning of the Reality that offers us love and emancipation.
The joys received through prayer, meditation, and contemplation are the highest of all joys. I am one living witness who confirms that the highest of joys cannot be given by the world. All the joys in the world give you but a taste. That taste can never be satisfied. A momentary joy is called vishaya ananda. It is ananda (bliss), but it lasts only for a short time.
Sages say there is another ananda—paramananda—that is something higher, something everlasting, something that can never be snatched, and that is liberating and emancipating.
What is unique in the human being is the awareness of consciousness. The burning desire to attain immortality, the perfect, and the eternal, makes the human being superior to all other creatures.
Sadhana is prescribed for the attainment of a happy life on the earth, in heaven thereafter, and at length, liberation. Spiritual practices lead the aspirant toward divinity or inner experiences that further help to attain the final goal of life.
Entire life is sadhana.
You ask, “Is it possible for me to know God? Is it possible for me to be a spiritual person? Is it possible for me to do this?”
Patanjali, the codifier of yoga science, says, “O aspirant, learn to practice until the last breath of your life.”
Let the heavens shower all the blessings upon you, so that you can grow and unfold yourself, and accomplish the purpose of life. My prayers are always with you.
With all my love and blessings.
Swami Rama
Source of Inspiration on Learning, Teaching, and Training
The ancient teachings must be put in as simple a manner as possible, so as to be understandable and beneficial to all.
One may wonder, “If it is as simple as to ‘Know thyself’ or to ‘Be still and know,’ then why is it so difficult? What’s wrong with me?”Therein is our challenge, reconciling simplicity and not understanding. Students should not be blamed for feeling they cannot retreat to a forest for 12 years of study and practice.
Swami Rama has suggested that the teachings must be put “in as simple a manner as possible,” and that “the presentation should be understandable and beneficial to all.” He suggests that, “balance can be found by bringing together the two great forces of spirituality and science,” and that “problems can be solved by creating harmony between realism and idealism.”
With our modern marketing strategies, we have subdivided and given trademarked brand names to aspects and stages of the ancient practices taught by the masters, terribly confusing ourselves, and losing awareness of the underlying universal simplicity.The ancient way of teaching by discourses can be greatly enhanced by integrating all the resources of modern educational systems design and technology. By integrating ancient and modern training methods, we can better see how the simple practices of Yoga meditation truly lead to the center of consciousness from where All flows.
The goal of this website, classes and other training is that the ancient teachings of self-awareness through Yoga meditation be presented in simple, understandable and beneficial ways, while not compromising quality or depth, that systematically lead one to the highest Realization of the center of consciousness as guided by the sages of the Himalayas.
In loving service,
Swami Jnaneshvara
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