Light of the Spirit Podcast

Swami Sivananda composed many songs in English to convey his teachings, the most famous being the Song of Ities listing such virtues as Simplicity, Purity and Charity. Others were advice and inspiration for spiritual endeavor. This Song of Admonition is the best known. Below is a transcript of the song. This podcast is 10:25 minutes long. If you do not see the podcast player above (it won’t show in emails), you can listen here: Swami Sivananda and the Song of Admonition. Song Of Admonition By Swami Sivananda of Rishikesh (The quality of the audio is not ideal, so we include the transcribed text here. For unfamiliar Sanskrit terms, we recommend you see our Brief Sanskrit Glossary.) Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare. Radhe Shyama Radhe Shyama Shyama Shyama Radhe Radhe Radhe Krishna Radhe Krishna Krishna Krishna Radhe Radhe Gauri Shankar Gauri Shankar Shankar Shankar Gauri Gauri Uma Shankar Uma Shankar Shankar Shankar Uma Uma O My Jesus O Lord Jesus Hail Hail Jesus O Father Father O My Mary O Virgin Mary Hail Hail Mary O Mother Mother O My Buddha, O Lord Buddha Hail Hail Buddha O Saviour Saviour O My Allah, O Lord Allah, Hail hail Allah, O Khuda Khuda O My Sakti, O Adi Sakti, Hail hail Sakti, O Mother Mother Is there not a nobler mission than eating, drinking and sleeping? it is difficult to get a human birth, therefore try your best to realise in this birth. Fie on that wretch, woe to that man who wastes all his life in sensual pleasures. Time sweeps away kings and barons Where is Yuddhistir? Where is Ashoka? Where is Shakespeare? Where is Valmiki? Where is Napoleon? Where is Shivaji? Where is Gandhi, Where is Jinah? Be up and doing yogic Sadhana you will enjoy supreme bliss Be up and doing in Brahma vichara you will attain immortality, kaivalya moksha Can you expect real shanti if you waste your time in idle-gossiping? Can you enjoy Supreme Peace if you waste your time in novels, newspapers, in fights and quarrels, in scandal, backbiting, Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare. When the mind melts in the silence, you will have Self-realization. What have you learnt, tell me frankly from the Bihar and Quetta earthquakes? Have you got now real Vairag? Do you practise Japa and Kirtan? Here is a challenge to non-believers of the Hindu theory of transmigration: Have you not heard the thrilling narratives of Shanti Devi, of her past life? Can you expect real shanti if you waste your time in cards and cinemas ? When your throat is choked at the time of death, who will help you for your salvation? Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare. Dehonaham, Jivonaham, Pratyagabhinna Bramaivaham, Paripurnoham Paramarthoham Brahmaivaham Brahmaivaham Jagad Kalpa Natha, Jiva Kalpa Natha All This Kalpa Natha, Dhiera Svapa natha All This Jalam, all this Juggler deeds All This Maya’s Street, All This Maya’s Thought Nothing exist, nothing belongs to me, I am neither my body, immortal Self I am. Practice Ahimsa, Satyam Brahmacharya This is the foundation of Yoga Vedanta Practice [unclear] Japam you will have Self-realization. Eat a little, drink a little, Talk a little, sleep a little, Mix a little, move a little, Serve a little, give a little, Do Asanas a little, Pranayamas a little, Reflect a little, Meditate a little, Do Japa a little, do Kirtan a little, Study a little, worship a little. Do asana a little, pranayama a little, Reflect a Little, Do Vichar a little. [He varied the words from time to time, and frequently added: “Do a little of each; you will have time for all. God-realization is thus brought within your easy reach; and you are saved from the fear of a fall.”] Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare. More about Swami Sivananda: Podcast: Swami Sivananda’s Humor (including a Video Podcast) Podcast: Days with Sivananda 10 Sagely Sayings of Swami Sivananda The post Podcast: Swami Sivananda and the Song of Admonition appeared first on Original Christianity and Original Yoga.

In today’s podcast, our friend Jonathan Mahoney asks Abbot George, “Could you tell us the difference between Satan and Mara, and how we should respond to outer and inner negativity and evil?” Abbot George discusses: How both Satan and Mara are aspects of the cosmic force to get us to stop our spiritual quest. How resistance to negativity and evil make us stronger by developing our will towards spiritual growth. How we have to be constructive towards that which is positive and destructive towards that which is negative. This podcast is 24:38 minutes long. If you do not see the podcast player above (it won’t show in emails), you can listen here: How Should We Respond to Outer and Inner Negativity and Evil? Further Reading: The Divine and the Demonic: Negativity from the Gita View Viveka: How to Walk Safely in the Jungle of Delusion, Illusion and Deception Living the Yoga Life: Dedication to Spiritual Life Grow Your Spiritual Library–This Week’s Recommendation: The Dhammapada for Awakening The post Podcast: How Should We Respond to Outer and Inner Negativity and Evil? appeared first on Original Christianity and Original Yoga.

In today’s podcast Jonathan Mahoney asks Abbot George, “What is Satan?” Though this is a topic some people find fascinating, it is one that we should not dwell on, for Abbot George says “talking about negativity can bring the mind into the orbit of negativity.” On the other hand, talking about spiritual topics has a positive influence on the mind. But it is good to have a basic understanding of evil so that we can be on our guard against inner and outer evil. Abbot George illumines these ideas with apt illustrations and stories. This podcast is 18:28 minutes long. If you do not see the podcast player above (it won’t show in emails), you can listen here: What Is Satan? Further reading about dealing with evil: Evil Spirits and Satan: Where Do They Come From? Demons and Dunces, Part 2: Deluded Asceticism and Dispelling Evil Spirits 3 Types of Supernatural Contact and the People Who Engage in Them How You Can Overcome Negativity by an Effective Positive Attitude The post Podcast: What Is Satan? appeared first on Original Christianity and Original Yoga.

In today’s podcast our friend Jonathan Mahoney asks Abbot George “What is Maya?” Abbot George’s answer covers various aspects of Maya: Maya as the hypnotic power of creation. It is mistaking the Unreal for the Real. It is caused by our instinctive reactions to sense perceptions. He explains the common simile of mistaking a rope for a snake. He stresses that the Shakti of creation is real, it is our perception or understanding that is unreal. Maya, illusion, is in our minds. Abbot George shares a number of stories to illumine these ideas. This podcast is 11:15 minutes long. If you do not see the podcast player above (it won’t show in emails), you can listen here: What Is Maya? Further Reading and Listening about What is Maya?: Living the Yoga Life: Many Answers About Maya How You Can Break Through the Net of Maya Podcast: The Means of Getting Beyond Maya: Leading the Yoga Life The post Podcast: What Is Maya? appeared first on Original Christianity and Original Yoga.

Recently our friend Jonathan Mahoney visited us, and he had a number of questions for Abbot George during that time, which we recorded and will share in the coming months as podcasts. His first question was “what is Mahashakti?” In his answer, Abbot George discusses the “Great Power” (the meaning of Mahashakti) as the entire range of relative existence, composed of vibrating energy. There is nothing but Consciousness. But when Consciousness does not move, we call it spirit. When Consciousness moves, we call it energy or shakti or power. He talks about Mahashakti as a manifestation of God, an intelligent power, usually thought of as a merciful power, a caring power, a loving power, therefore, it’s called Mother. Also, since we reflect the qualities of what we pay attention to, people will begin to manifest the qualities of the forms of God they worship. And because of our inner temperament we will naturally gravitate towards one concept of God or another, because in them are the qualities that are beneficial for them, so it will help them develop those automatically. As we grow and evolve, our spiritual inclinations may change, and we should follow our instincts on these things and if there’s no instinct, we shouldn’t force ourselves. This is a short summary of some of the points covered in this podcast. Listen to learn much more. This podcast is just over 13:24 minutes long. If you do not see the podcast player above (it won’t show in emails), you can listen here: What Is Mahashakti? Further Reading (and Listening): Shiva and Shakti: A Yogi’s Perspective Podcast: Plain Talk About God Podcast: Beyond Theory and Belief to Actual Experience The post Podcast: What is Mahashakti? appeared first on Original Christianity and Original Yoga.

In this podcast Abbot George continues his discussion concerning how Lucifer could stand to be in the presence of Jesus, and how the status of master yogis is often hidden. He begins by giving his own experiences with spiritual figures in India, and continues with what he had heard of others. In one of his many trips to India, Abbot George saw the great vedantic teacher and head of the famous Kailash Ashram in Rishikesh, Chaitanya Giri, and was stunned at his spiritual presence. Then Abbot George shares the story of his meeting, some years later with Chaitanya Giri’s successor, Swami Vishnudevananda, and the surprising experience which cause Abbot George to revise his opinion of him He tell a humorous story of Paramhansa Yogananda told him by Peggy Dietz, who had been Yogananda’s secretary, when a friend of hers first saw Yogananda at the Hollywood SRF Church. Masters and Karma He discusses how spiritual masters deal with their karma in relation to using it for helping the world. He shares Swami Kriyananda’s story of what Yogananda said when he asked him what it was like for Yogananda when Yogananda had to take rebirth for helping the world. And he shares how Yogananda made “preparations” for his next birth at the end of his life. He also shares what Yogananda said his next life would be like. This podcast is just over 20 minutes long. If you do not see the podcast player above (it won’t show in emails), you can listen here: The Hidden Status of Master Yogis, Part 2 Further Listening: The Real Yogananda: 8 Stories of Mischief and Mercy Raihana Tyabji, the Moslem Saint Who Worshiped Krishna How to Gain the Vision of God The post Podcast: The Hidden Status of Master Yogis, Part 2 appeared first on Original Christianity and Original Yoga.

Recently our friend Jonathan Mahoney asked Abbot George Burke how Lucifer could tempt Jesus if evil spirits cannot stand high spiritual vibrations. In this first of two podcasts Abbot George answers this question, showing how the status of master yogis is often hidden, giving examples from the lives of Swami Sivananda of Rishikesh, Ananadamayi Ma and others. This podcast is just over 22 minutes long. If you do not see the podcast player above, you can listen here: The Hidden Status of Master Yogis, Part 1 The post Podcast: The Hidden Status of Master Yogis, Part 1 appeared first on Original Christianity and Original Yoga.

In today’s podcast, Abbot George Burke talks about how diet affects consciousness, and the importance of a pure diet for the yogi. Abbot George shares these stories: The unusual experiment in diet that Abbot George conducted before teaching a yoga seminar. The positive effect that taking up a vegetarian diet had for exam students. The negative effect that occurred from using just a small amount of liqueur for stomach troubles. How a vegetarian diet is not primarily Ahimsa (harmlessness) for the yogi, but Shaucha (purification). Why Abbot George became an avid food label reader. What happened to Abbot George’s yogi friends who refused to be strict with their diets. If you do not see the podcast player above, click here to listen to Diet and Consciousness: The Importance of a Pure Diet for the Yogi. The podcast is 10 minutes long. Further reading and listening: Vegetarianism: an Interview of Abbot George on Australian Radio Humans: Are We Carnivores or Vegetarians by Nature? “Vegetarianism and Occultism” by C. W. Leadbeater The post Podcast: Diet and Consciousness: The Importance of a Pure Diet for the Yogi appeared first on Original Christianity and Original Yoga.

We have updated this podcast to include a YouTube video version of the podcast at the bottom of this page. We hope you enjoy it. Click here to listen to Swami Sivananda’s Humor if you do not see the player above. The podcast length is 16:06 minutes. Swami Sivananda’s joyful sense of humor are evident in this podcast. This includes the following incidents: Sivananda’s riddle and the over-serious student. The story of the rare color film photos of Swamiji. Sivananda’s omniscience regarding what was going on in Sivanandashram. What it was like at satsangs with Sivanandaji. Two interviews with Sivananda, and Sivananda’s important advice for success in spiritual life. Listen to Swami Sivananda’s Humor. Listen to more podcasts on meditation and living the Yoga Life. Watch this podcast with videos and photos of Sivananda with our YouTube video: The post Podcast: Swami Sivananda’s Humor (Updated 5-2022 with a Video Podcast) appeared first on Original Christianity and Original Yoga.

One of Yogananda’s early disciples was named Brahmacharini Radhalila. She was a person with a very strong personality. And she frequently would say, during the last years of her life, “One day I am going to write a book called The Real Yogananda.” She was living at the SRF headquarters, and everyone would panic at the thought of what she might write, because she was the type of person she was, and also because they wished that a public image of Yogananda be created that would supposedly fit in with people’s spiritual ideas. And just also with the image that they wanted people to have of him. So there are a lot of stories that people have never heard, because of the intention that Yogananda be sort of a cross between St. Francis and St. Teresa of Avila, rather than the very unique personality that Yogananda had. So here are some things that were told to me by direct disciples of Yogananda who were there when these incidents took place that you might find interesting. Some devotees were visiting here at our monastery, and one evening I just started telling these stories. And here they are. These include the following stories: Brother Bimalananda’s story of how Yogananda surprised the young monks calling out to him at his window. The special gift Yogananda gave to an overly-fervent “devotee.” How Yogananda would have fun with the disciples at Mt. Washington and how things took a surprising turn. How Yogananda would entertain visitors with a drunk act. The story of Yogananda and the oversized tricycle in a department store in Los Angeles. Yogananda’s mercy to a shop owner down on his luck. The SRF nuns with Yogananda at a roadside watermelon stand. Why Yogananda stopped driving a car. How Yogananda worked a miracle when late for an event. If you do not see the podcast player above, you can listen to The Real Yogananda–8 Stories of Mischief and Mercy here. The podcast is just under 15 minutes. NOTE: This is the first of several podcasts from conversations with Abbot George about Yogananda, Gyana Mata, Sri Yukteswar, Babaji, Yogananda devotees, Anandamayi Ma, and other spiritual figures Abbot George has met or has stories about. Listen to more instructive podcasts on our Podcast Page. Here is our YouTube Video of the “Real Yogananda” podcast, with film and photos of Yogananda The post Podcast: The Real Yogananda – 8 Stories of Mischief and Mercy appeared first on Original Christianity and Original Yoga.

“Am I more sensible, or less sensible, as a result of this practice and this experience?” In this 4th podcast on Spiritual Experiences and Abilities, Abbot George delineates the very real and very extreme dangers of imbalancing experiences that fake yoga can produce, contrasting this with his observation of the cardinal qualities of real yogis he met. If you do not see the player above, listen to Part 4 of What the Beginner Yogi Know About Spiritual Experiences and Abilities. This podcast is about 16 minutes long. Listen to the earlier parts of this podcast: Part 1, Part 2, and Part 3. The post Podcast: About Spiritual Experience and Abilities–What Should the Beginner Yogi Know?–Part 4 appeared first on Original Christianity and Original Yoga.

“Have I learned anything? Has this spiritual experience changed my awareness, my meditation?” In the third part of the podcast series on Spiritual Experience and Abilities, Abbot George contrasts the effect of real spiritual experience with examples of people who were deluded by visions and dreams – like the American he met in India who “realized” that he was the king of India, and that his child bride would give birth to the next avatar (!). If you do not see the player above, visit What Should the Beginner Yogi Know About Spiritual Experience and Abilities?–Part 3 to listen. This podcast is about 14 minutes long. Listen to the earlier parts of this podcast: Part 1 and Part 2. Podcast News! For our listeners’ convenience, we have added the Light of the Spirit Podcast to a number of popular podcast and music apps. Click on these links to subscribe on your favorite online apps. Spotify – Gaana – Jiosaavn – iHeartRadio – Podchaser – Stitcher – Blubrry Podcast – Podcast Index – Android as well as Apple Podcasts – Google Podcasts and Amazon Music. And the podcast is FREE! The post Podcast: What Should the Beginner Yogi Know About Spiritual Experience and Abilities?–Part 3 appeared first on Original Christianity and Original Yoga.

The state of perfected beings like Buddha, Krishna, and Jesus is far greater than most people’s concept of God. Abbot George tells the story of Catholic stigmatist and visionary Therese Neumann’s response to Christian who were overwhelmed with Christ’s miracles, as an example of how we are satisfied with so little in our aspirations. And how much is required to really trod the path to God, as shown in the story of encounter between Anandamayi Ma and the devotee who “wanted to know God.” If you do not see the player above, click here to listen to Spiritual Experience and Abilities–What Should the Beginning Yogi Know?–Part 2 Also, listen to What Should the Beginner Yogi Know About Spiritual Experience and Abilities?–Part 1 The Light of the Spirit Podcast is now available on Apple Podcasts! Click here to listen and subscribe. The post Podcast: Spiritual Experience and Abilities–What Should the Beginning Yogi Know?–Part 2 appeared first on Original Christianity and Original Yoga.

“What should the beginner yogi know about spiritual experience and abilities?” Abbot George draws on a lifetime of study and personal experience and observation to present a many-facted answer to this important question. Since the “yoga boom” of the 1960’s and even earlier, Western seekers have been regaled with and fascinated by all that glitters in fake yoga — a circus of thrills, chills, and supposedly higher states of consciousness. In this four-part podcast Abbot George expounds on the attraction and many dangers of these kind of practices and the experiences they produce, and most importantly, presents the important questions the meditator needs to ask himself in assessing his spiritual practice and its effects. Part 1 Abbot George speaks about the nature of the higher worlds — how vaster they are than the states of conscious that so many yogis aspire to and are satisfied with, and how the soul can get bogged down in these worlds during its long, long journey to the Absolute. If you don’t see the media player above, visit What Should the Beginner Yogi Know About Spiritual Experience and Abilities? to listen. The podcast is just over 16 minutes long. (Parts 2 through 4 of this topic will follow shortly.) Further Podcast Listening: Introducing the Yoga Life: Laying the Foundations The Symbolism of Christmas and Its Universal Message Days with Sivananda The post Podcast: What Should the Beginner Yogi Know About Spiritual Experience and Abilities? appeared first on Original Christianity and Original Yoga.

Below is an edited transcript of the podcast. We strongly recommend you listen to the podcast to understand the correct pronunciation of the Soham mantra. The podcast is just under 7 minutes long. If you do not see the player above, listen to How to Meditate Using the Soham Mantra here. The practice of Soham Yoga is very simple. Making ourselves aware of our breathing, when we inhale we mentally intone So throughout the inhalation, and when we exhale we mentally intone Ham throughout the exhalation. And we do this continuously. When we are doing other things at the same time, we call it Soham Japa, and when we sit upright with closed eyes, we call it Soham Meditation. Soham Yoga is based on the science of spiritual sound. A mantra is a series of sounds whose effect lies not in an assigned intellectual meaning, but in an inherent sound-power that can produce a specific effect physically or psychologically. The word mantra itself comes from the Sanskrit expression manat trayate which means “a transforming thought,” that which produces an objective, perceptible change. When joined to the breath, Soham is the supreme mantra of Self-awareness and Self-knowledge culminating in liberation. The proper pronunciation of Soham For a mantra to produce its effect it must be pronounced correctly. Soham is pronounced like our English words So and Hum. The whole word is pronounced Soham. Now let’s go through each letter of Soham and consider its correct pronunciation. The S is pronounced as in the English words Say, So and Sign. A simple “S.” Some languages pronounce the letter S like the SH in ash or cash Sh. But this is not correct for Soham Sadhana practice It is most important to pronounce the O correctly. It should be pronounced like the long o in the Italian or common American manner–as in home and lone. In England, Canada, and parts of the American South, the long o is sometimes pronounced as a diphthong, like two vowels jammed together: either like “ay-oh” or “eh-oh.” This is not the correct manner of pronouncing the O, which should be a single, pure vowel sound. The same is true of the U in ham (hum). It is pronounced “U” like the u in up or hunt–not like the u in truth or push, as is done in parts of Great Britain. The short a in Sanskrit is pronounced like the u in up or hunt, so we say “hum” h-u-m, even though we write it as h-a-m. The M in Soham is like that in English, such as sum or come. The benefit of intonation A mantra is most effective if it is mentally intoned–that is, mentally “sung”–on a single note: Soham, Soham, Soham. (The actual pitch of the note doesn’t matter–whatever is spontaneous and natural to you.) This makes the repetition stronger and of deeper effect, because intoning unifies the mind and naturally concentrates it. Japa, the continual repetition of the mantra The way to receive the benefit of a mantra is japa, the continual repetition-intonation of the mantra. In this way the invoker is constantly imbued with the power and consciousness inherent in the mantra. So whenever we intone Soham in time with the breath, we align and link our consciousness with its origin: both our spirit and Divine Spirit. And we do the same when we sit with closed eyes and meditate. The process is the same. The mental sound of Soham in time may become more and more soft and even become like a light whisper or even a soundless repetition as when we just “mouth” a word when we don’t want to speak aloud. But please realize: The inner intonations of Soham NEVER stop. Soham continues to be repeated in the consciousness even if in a very subtle form. It cannot be described, but it will be experienced. Learn more

Darshan: Literally “sight” or “seeing;” vision, literal and metaphysical. Darshan is the seeing of a holy being as well as the blessing received by seeing such a one. Satsanga: Literally: “company with Truth.” Association with godly-minded persons. The company of saints and devotees. Asatsanga: the company of the unholy and the worldly–in the form of people who have no interest in spiritual life, as well as books, magazines, television, radio, and motion pictures that are centered on material consciousness. In today’s podcast, Abbot George discusses the inner mechanism of how the senses affect us, and how external connections influence our inner make-up, for good or ill. He begins by talking about the positive effect of darshan and satsanga, recounting his own experiences with holy people. He shares the stories of: * The criminal who visited Swami Sivananda of Rishikesh against his will, and the surprising result. * The effect of visiting Anandamayi Ma, both on others who Abbot George witnessed, and his own unusual side-effect of darshan of Ma. * The dangers of association with negative people and why to avoid them, including his experience of the shy college girl he knew of who got into bad company, and what resulted. And much more. If you don’t see the podcast player below, listen to The Esoteric Side of Good and Bad Association here. The podcast is about 16 minutes long.

In today’s podcast our friend Jonathan Mahoney asks Abbot George about the Bhagavad Gita, its story and its value for the spiritual seeker. Abbot George discusses Vyasa, the pivotal figure in early Hinduism, and the author of many works, including the epic Mahabharata, from which the Bhagavad Gita is taken. He tell the story of the events leading up to the Mahabharata war, and how Krishna became Arjuna’s charioteer, and how they came to Kurukshetra and surveyed the Pandava and Kaurava forces before the beginning of the great battle. He tells of Arjuna’s sorrows and reservations, and how Krishna exhorts Arjuna to fulfill his destiny. He describes the teachings which Krishna gave Arjuna as an image of the battle of life that each spiritual aspirant must engage in, and how these teachings are of unique value among all spiritual writings. He highly recommends seekers make the study of the Gita a daily part of their lives, and illustrates how great saints and aspirants have likewise done so, and made similar recommendations. The podcast is just over 16 minutes. If you don’t see the player, listen here to What Is the Bhagavad Gita, and Why Is It So Valuable? Further listening: * Introducing the Yoga Life: Laying the Foundations * Raihana Tyabji, the Moslem Saint Who Worshiped Krishna * I Meet Swami Sivananda of Rishikesh  

In today’s podcast our friend Jonathan Mahoney asks Abbot George about the Bhagavad Gita, its story and its value for the spiritual seeker. Abbot George discusses Vyasa, the pivotal figure in early Hinduism, and the author of many works, including the epic Mahabharata, from which the Bhagavad Gita is taken. He tell the story of the events leading up to the Mahabharata war, and how Krishna became Arjuna’s charioteer, and how they came to Kurukshetra and surveyed the Pandava and Kaurava forces before the beginning of the great battle. He tells of Arjuna’s sorrows and reservations, and how Krishna exhorts Arjuna to fulfill his destiny. He describes the teachings which Krishna gave Arjuna as an image of the battle of life that each spiritual aspirant must engage in, and how these teachings are of unique value among all spiritual writings. He highly recommends seekers make the study of the Gita a daily part of their lives, and illustrates how great saints and aspirants have likewise done so, and made similar recommendations. The podcast is just over 16 minutes. If you don’t see the player, listen here to What Is the Bhagavad Gita, and Why Is It So Valuable?

In today’s podcast our friend Jonathan Mahoney asks Abbot George about Jesus’ role as guardian of the Earth. Listen and you will discover: How Lucifer fell and how it affected the earth. Who were Adam and Eve and where was Paradise. Who were the “Matrikas.” What was the special mystery of the Crucifixion. The Buddhist master who had two Saviors. And much more. Two books are referenced in the podcast. You can find out more about them here: * The Rosicrucian Cosmo Conception, by Max Heindel * Robe of Light: An Esoteric Christian Cosmology, by Abbot George Burke Listen to Jesus as Guardian of the Earth here if you don’t see the player below. The podcast is 34 minutes long.

In today’s podcast our friend Jonathan Mahoney asks Abbot George about Jesus’ role as guardian of the Earth. Listen and you will discover: How Lucifer fell and how it affected the earth. Who were Adam and Eve and where was Paradise. Who were the “Matrikas.” What was the special mystery of the Crucifixion. The Buddhist master who had two Saviors. And much more. Two books are referenced in the podcast. You can find out more about them here: * The Rosicrucian Cosmo Conception, by Max Heindel * Robe of Light: An Esoteric Christian Cosmology, by Abbot George Burke Listen to Jesus as Guardian of the Earth here if you don’t see the player below. The podcast is 34 minutes long.

In today’s podcast, Abbot George is asked a question about Moksha. He then talks about arguments regarding levels of consciousness: are there seven levels of consciousness, or five levels, or fourteen levels? Then he discusses the seven levels of consciousness or lokas (worlds or main divisions) in which the whole range of evolutionary relative existence (rungs on the evolutionary ladder) is encompassed, corresponding to the seven chakras. He discusses the nature of consciousness in each of these realms, and their gradations or levels. Then he illumines the much-misunderstood topic of avatars: what is the purpose and nature of avatars? And most importantly he discusses how all these things relate to us and our spiritual evolution. If you don’t see the player above, you can listen to the podcast Moksha, the Seven Levels of Consciousness, and Avatars here. The podcast is about 39 minutes long.

If you do not see the player for “How to Become an Angel” above, listen to the podcast here. Today our friend Jonathan Mahoney asks Abbot George, “How does a human being evolve into an angel in this lifetime? How do they ‘get out of the game’”? In this podcast Abbot George talks about the ideas of the processes of evolution in Christian and Hindu cosmologies. He then discusses the two paths of evolution: the natural path by “accumulating a lot of goodness,” and the deliberate path of evolution through yoga and meditation. He also talks about evolving to “tapa lokas,” realms which are dedicated to intentional and intensive sadhana and spiritual practice. And he tells of people who limit their spiritual horizons by merely mundane aspirations. Listen to discover this and much more in this 20 minute podcast. More podcasts: * How to Tell if You Are Making Progress in Meditation * Beyond Theory and Belief to Actual Experience * Swami Sivananda’s Humor

In a new podcast, our friend Jonathan Mahoney asks Abbot George Burke the following question: From Robe of Light, we have the quote: "The drama of creation simply stated is this. God breathes forth this vast universe. Slowly, it comes out and evolves according to set patterns. Then, after a precise measure of time, he breathes it back in again, involves it and vanishes. This he does eternally." So could you give us your definition of evolution and how it relates to the individual? Abbot George begins by describing the ages-long process of "involution," the manifestation into and mastery of material creation, and the increasingly conscious process of evolution, "to move out of" materiality in our return to God-consciousness. In particular he speaks of the later stages of human evolution, where we move from outer awareness to inner awareness, and from outer dependency to self-reliance and responsibility. At that point we become capable to evolve ourselves consciously through the practice of yoga sadhana.

The subject of past life recall is a broad topic. So this interview of Abbot George Burke by our friend Bianca Vlahos of PBA-fm radio in Australia is a long one—just over 53 minutes. Among the questions Bianca asks is “What is the main value in understanding our past lives?” Here are some of Abbot George’s comments from the interview: “When you understand what has caused the present situation, you can often understand that situation. Often also it will tell you, or you understand then, the way you should respond to the present situation and the way to go from this point on onward.” Regarding difficulties in this life caused by past lives: “That’s why this stuff happens to us, for us to learn how to make a positive response to a negative situation.” Abbot George stressed the positive aspect of our growth from life to life: “We are an unfolding story and every life is a chapter in that story. The next chapter can be maybe much more interesting and a much more happy chapter. If we do our best to be positive in this life then we can have a positive future. We created this present life and we are right now creating our future life.” “None of us is helpless. We are creating our own life.” Listen to the entire podcast interview to hear interesting stories of past life recall, and the effect it can have in our lives. If you do not see the player above (it won’t show in emails), click here to listen to The Benefits of Past Life Recall. Podcast length: 53:09 minutes. The post The Benefits of Past Life Recall | Podcast appeared first on Original Christianity and Original Yoga.

In a followup interview with Bianca Vlahos of PBA FM radio in Adelaide, Australia, Abbot George discusses the importance of understanding karma as the basis of reincarnation. With this understanding, we can begin to comprehend our present situation in life, and we can become empowered to create our future. Abbot George says in the interview, we are meant to take charge of our lives, but we cannot take charge of what we do not understand. Dr. Morris Netherton, founder of "Past Lives Therapy," often said that we rarely respond to an actual event in our lives but that we are responding to an event in a previous live that the present event reminds us of. Bianca asks Abbot George about the connections between people we meet in this life, and how we react with them, and our having known them in previous lives. He answers with examples both in his own life and those of others that illustrate the relationship between this life and past lives.

Last month our friend Bianca Vlahos of the Australian radio station PBA-FM interviewed Abbot George Burke on the broad topic of reincarnation. They discussed the source of reincarnation (karma—our actions, both positive and negative) and the purpose of reincarnation: our spiritual evolution and growth. Abbot George likened reincarnation to school. We can choose to learn the lessons of life and graduate to higher classes and new lessons, and thereby hasten our spiritual growth. Or we can dawdle along the way, refusing to learn the consequences of our actions, choosing to blame others for our faults and failures and suffering, and take the same courses over (and over). Bianca gave the interview this title: “The Spiritual Journey of Humans – Discussing pain and suffering, enlightenment, karma, forgiveness, reincarnation, awakening, meditation, mindfulness and more. Interview with Abbot George Burke discussing his book May a Christian Believe in Reincarnation?” (This book is available in print and as a free ebook on Amazon, and also on our site here. Bianca plans to follow this interview with another in which she will ask Abbot George about past life recall methods and more. Stay tuned. If you do not see the player above (it won’t show in emails), click here to listen to Reincarnation: Its Causes and Consequences. Podcast length: 52:00 minutes.

For our Christmas offering we offer you a podcast about Christmas, and about Christ being born in us. Today's podcast is from an interview by our friend Bianca Vlahos of radio station FIVEaa in Adelaide, Australia.

For our Christmas offering we share again a podcast from three years ago about Christmas, and about Christ being born in us. This podcast is from an interview of Abbot George Burke by our friend Bianca Vlahos of radio station FIVEaa in Adelaide, Australia. Listen to The Symbolism of Christmas and Its Universal Message if you do not see the player above. The podcast is 23:07 minutes long. For more Christmas inspiration, read the following Christmas articles: The True Significance of Christmas – from Swami Sivananda of Rishikesh How to Spend Christmas: A Christmas Message from Paramhansa Yogananda The Divine Gift – What God Gives Us The post The Symbolism of Christmas and Its Universal Message | Podcast appeared first on Original Christianity and Original Yoga.

For our Christmas offering we offer you a podcast about Christmas, and about Christ being born in us. Today's podcast is from an interview by our friend Bianca Vlahos of radio station FIVEaa in Adelaide, Australia.

In part 2 of the recent interview with Abbot George about Buddha’s everyday wisdom as recorded in the Dhammapada, Bianca Vlahos of radio station PBA-FM in Adelaide, South Australia, inquired further about how to lead an effective and uplifting life in the world applying the principles which Buddha advocated. The catalyst of this interview was when Bianca read a copy of Abbot George’s book The Dhammapada for Awakening (available on our site here and on Amazon here). One aspect of the discussion was the necessity to have patience and perseverance in spiritual endeavor, with Abbot George talking about the saying, “Lighting flashes brightly for only a moment, but the dawning of day is gradual and inevitable.” We have divided the podcast into two segments, the second of which you can listen to below. You can listen to the first one here.

In part 2 of the recent interview with Abbot George about Buddha's everyday wisdom as recorded in the Dhammapada, Bianca Vlahos of radio station PBA-FM in Adelaide, South Australia, inquired further about how to lead an effective and uplifting life in the world applying the principles which Buddha advocated. The catalyst of this interview was when Bianca read a copy of Abbot George’s book The Dhammapada for Awakening (available on our site here and on Amazon here). One aspect of the discussion was the necessity to have patience and perseverance in spiritual endeavor, with Abbot George talking about the saying, "Lighting flashes brightly for a moment, but the dawning of day is gradual and inevitable."

In part 2 of the recent interview with Abbot George about Buddha’s everyday wisdom as recorded in the Dhammapada, Bianca Vlahos of radio station PBA-FM in Adelaide, South Australia, inquired further about how to lead an effective and uplifting life in the world applying the principles which Buddha advocated. The catalyst of this interview was when Bianca read a copy of Abbot George’s book The Dhammapada for Awakening (available on our site here and on Amazon here). One aspect of the discussion was the necessity to have patience and perseverance in spiritual endeavor, with Abbot George talking about the saying, “Lighting flashes brightly for only a moment, but the dawning of day is gradual and inevitable.” We have divided the podcast into two segments, the second of which you can listen to below. You can listen to the first one here. Click here to listen to Everyday Wisdom from Buddha, Part 2 if you do not see the player above. The podcast length is 32:03 minutes.

How can Buddha’s wisdom as recorded in the Dhammapada be applied in our every-day lives? That was the topic of the latest radio interview of Abbot George Burke by Bianca Vlahos of radio station PBA-FM in Adelaide, South Australia a couple of weeks ago. Bianca read a copy of Abbot George’s book The Dhammapada for Awakening (available on our site here and on Amazon here) and as usual had very good and practical questions for Abbot George on how to best apply Buddha’s wisdom. Here is what Bianca wrote on Facebook about her interview: “This is one of the wisest human beings I’ve had the privilege of speaking with. Listening to the wisdom and knowledge of Abbot George Burke is life changing.” We have divided the podcast into two segments, the first of which you can listen to below. The second installment will follow shortly. Click here to listen to Buddha’s Wisdom for Every Day: A Podcast Interview of Abbot George by Bianca Vlahos—Part 1 if you do not see the player above. The podcast length is 29:27 minutes.

How can Buddha’s wisdom as recorded in the Dhammapada be applied in our every-day lives? That was the topic of the latest radio interview of Abbot George Burke by Bianca Vlahos of radio station PBA-FM in Adelaide, South Australia a couple of weeks ago. Bianca read a copy of Abbot George’s book The Dhammapada for Awakening (available on our site here and on Amazon here) and as usual had very good and practical questions for Abbot George on how to best apply Buddha’s wisdom. Here is what Bianca wrote on Facebook about her interview: “This is one of the wisest human beings I’ve had the privilege of speaking with. Listening to the wisdom and knowledge of Abbot George Burke is life changing.”

Bianca Vlahos interviewed Abbot George Burke regarding his book "The Dhammapada for Awakening" and as usual had very good and practical questions for Abbot George on how to best apply Buddha's wisdom.

In a followup to the interview about vegetarianism that Bianca Vlahos (facebook.com/bianca.vlahos) did with Abbot George in late September on the radio station PBA-FM in Adelaide, South Australia, she again interviewed Abbot George last week on October 22nd. The subject was vegetarianism again, as the topic is so vast and important. Below you can listen to the interview.

In a followup to the interview about vegetarianism that Bianca Vlahos (facebook.com/bianca.vlahos) did with Abbot George in late September on the radio station PBA-FM in Adelaide, South Australia, she again interviewed Abbot George last week on October 22nd. The subject was vegetarianism again, as the topic is so vast and important. Below you can listen to the interview. Click here to listen to Vegetarianism: an Interview of Abbot George on Australian Radio, Part 2 if you do not see the player above. The podcast length is 33:59 minutes.

In a followup to the interview about vegetarianism that Bianca Vlahos did with Abbot George in late September on the radio station PBA-FM in Adelaide, South Australia, she again interviewed Abbot George last week on October 22nd. The subject was vegetarianism again, as the topic is so vast and important. Below you can listen to the interview. Click here to listen to Vegetarianism: an Interview of Abbot George on Australian Radio, Part 2 if you do not see the player above. The podcast length is 33:59 minutes.     Limited Time Sale: Dhammapada for Awakening, only 99¢ This week we are offering the ebook version of The The Dhammapada for Awakening: A Commentary on Buddha’s Practical Wisdom at Amazon for only 99¢! (Amazon Kindle files can be played on any computer or digital device by downloading the Kindle app here—no Kindle needed.) Learn how you can effectively lead a spiritual life in the modern world. The Dhammapada for Awakening brings a refreshing and timely perspective to ancient wisdom and showing seekers of inner peace practical ways to improve their inner lives today. Drawing on the proven wisdom of different ancient traditions, and the contemporary masters of spiritual life, as well as his own studies and first-hand knowledge of the mystical traditions of East and West, Abbot George illumines the practical wisdom of Buddha in the Dhammapada, and more importantly, and make thatmakes that teaching relevant to present day spiritual seekers. Here is what Anna Hourihan, author, editor, and publisher at Vedanta Shores Press says: “In this compelling book, Abbot George Burke brings his considerable knowledge and background in Christian teachings and the Vedic tradition of India to convey a practical understanding of the teachings of the Buddha. …This is a book you’ll want to take your time to read and keep as reference to reread. Highly recommended for earnest spiritual aspirants, especially those who may need a prod to keep them moving forward.”

bout a month ago, Bianca Vlahos of Adelaide, Australia, became a vegan for a multitude of reasons. She researched the topic exhaustively and found several articles about aspects of vegetarianism on our website (See Spiritual Benefits of a Vegetarian Diet and Humans: Are We Carnivores or Vegetarians by Nature?) She is a radio announcer and producer at PBA-FM in Adelaide, and decided to contact Abbot George about doing a radio interview on the subject of the “connection between the Clarification of Morals & Ethics in relation to the food we eat.” So a few days ago we arose before 3:00 a.m. to prepare for the Australian radio interview which was to be at 6:45 p.m. Australia time. Bianca was an excellent host, having prepared well for the topic, and the interview was a success, going over time because of the interest of the host and listeners. Because of continued interest, there will be a follow-up interview in a couple of weeks. Listen to the interview.

bout a month ago, Bianca Vlahos of Adelaide, Australia, became a vegan for a multitude of reasons. She researched the topic exhaustively and found several articles about aspects of vegetarianism on our website (See Spiritual Benefits of a Vegetarian Diet and Humans: Are We Carnivores or Vegetarians by Nature?) She is a radio announcer and producer at PBA-FM in Adelaide, and decided to contact Abbot George about doing a radio interview on the subject of the “connection between the Clarification of Morals & Ethics in relation to the food we eat.” So a few days ago we arose before 3:00 a.m. to prepare for the Australian radio interview which was to be at 6:45 p.m. Australia time. Bianca was an excellent host, having prepared well for the topic, and the interview was a success, going over time because of the interest of the host and listeners. Because of continued interest, there will be a follow-up interview in a couple of weeks. Listen to the interview.

About a month ago (September 2016), Bianca Lagonik Vlahos of Adelaide, Australia, became a vegan for a multitude of reasons. She researched the topic exhaustively and found several articles about aspects of vegetarianism on our website (See Spiritual Benefits of a Vegetarian Diet and Humans: Are We Carnivores or Vegetarians by Nature?) She is a radio announcer and producer at PBA-FM in Adelaide, and decided to contact Abbot George about doing a radio interview on the subject of the "connection between the Clarification of Morals & Ethics in relation to the food we eat." So a few days ago we arose before 3:00 a.m. to prepare for the Australian radio interview which was to be at 6:45 p.m. Australia time. Bianca was an excellent host, having prepared well for the topic, and the interview was a success, going over time because of the interest of the host and listeners. Because of continued interest, there will be a follow-up interview in a couple of weeks. Below you can listen to the interview.

When I was very young there was a television program called The Big Picture. Most people live in The Little Picture with small ideas and small goals, all short term. But some live in The Big Picture, considering their life as a whole extending through many years, realizing that the small aspects will be forgotten, but the overall character of their life will determine their future beyond this world as well as within it. Having this perspective, I wanted to be a living sacrifice, a living offering to God! I wanted to be able to stand unashamedly before the face of God and truthfully say: “Behold, I have forsaken all and followed Thee.” To be like Christ, not just in glory but in living sacrifice, like him, “who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” This was my aspiration–the aspiration of monastics throughout the ages. An undivided heart Monastic life is a life of undivided loyalty to the One. Jesus Himself warns us that “no man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.” The religious egotist considers himself wiser than Christ, Whose words he tactfully ignores utterly. He knows better! He can certainly please himself and please God. (Ah, but Jesus spoke about serving!) Those who love cannot run the risk of despising their Beloved and clinging to their own egoic god. How often we hear statements about what God “does not expect” of us and what “does not matter” to God. The problem is, when most people say “God” they really mean their ego “god,” that of course expects and cares about nothing that does not serve its own desires. An example There is a very revealing incident in the Gospel of Saint John. It says: Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. —John 12 Because spikenard was extremely costly, it was kept in a stone flask with only a tiny hole through which it could be shaken out a drop at a time to avoid using any more than was exactly desired. But like Saint Mary Magdalene, the lovers of God cannot endure to shake out the perfume of their love drop by grudging drop. Rather, they break the stone of egoic “thrift” and pour out their life unreservedly as an offering to him of their soul’s love. The Judases, who through their keeping of “the bag” of material life have come to despise the master of spirit and cling to the lordship of this world, have always raised a fuss about the “waste” of monastic life, accusing its adherents of being extremists, fanatics, and even worse. There is a lot of talk on their part about “helping others” and “doing good to the world” as the opposing ideal, but as Saint John points out, the real motive of their protest is the fact that they steal from God that sacrifice which is their reasonable duty, as well. Just as the worldings make their choice of service, so also do the monastics. Above all the rationalizing protests of their opponents they raise the song of victory: “I am my Beloved’s and he is mine.”

When I was very young there was a television program called The Big Picture. Most people live in The Little Picture with small ideas and small goals, all short term. But some live in The Big Picture, considering their life as a whole extending through many years, realizing that the small aspects will be forgotten, but the overall character of their life will determine their future beyond this world as well as within it. Having this perspective, I wanted to be a living sacrifice, a living offering to God! I wanted to be able to stand unashamedly before the face of God and truthfully say: “Behold, I have forsaken all and followed Thee.” To be like Christ, not just in glory but in living sacrifice, like him, “who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” This was my aspiration–the aspiration of monastics throughout the ages. An undivided heart Monastic life is a life of undivided loyalty to the One. Jesus Himself warns us that “no man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.” The religious egotist considers himself wiser than Christ, Whose words he tactfully ignores utterly. He knows better! He can certainly please himself and please God. (Ah, but Jesus spoke about serving!) Those who love cannot run the risk of despising their Beloved and clinging to their own egoic god. How often we hear statements about what God “does not expect” of us and what “does not matter” to God. The problem is, when most people say “God” they really mean their ego “god,” that of course expects and cares about nothing that does not serve its own desires. An example There is a very revealing incident in the Gospel of Saint John. It says: Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. —John 12 Because spikenard was extremely costly, it was kept in a stone flask with only a tiny hole through which it could be shaken out a drop at a time to avoid using any more than was exactly desired. But like Saint Mary Magdalene, the lovers of God cannot endure to shake out the perfume of their love drop by grudging drop. Rather, they break the stone of egoic “thrift” and pour out their life unreservedly as an offering to him of their soul’s love. The Judases, who through their keeping of “the bag” of material life have come to despise the master of spirit and cling to the lordship of this world, have always raised a fuss about the “waste” of monastic life, accusing its adherents of being extremists, fanatics, and even worse. There is a lot of talk on their part about “helping others” and “doing good to the world” as the opposing ideal, but as Saint John points out, the real motive of their protest is the fact that they steal from God that sacrifice which is their reasonable duty, as well. Just as the worldings make their choice of service, so also do the monastics. Above all the rationalizing protests of their opponents they raise the song of victory: “I am my Beloved’s and he is mine.”

The first time I wrote to Mother Anandamayi, in her reply she referred to me as “my friend,” which she only did in relation to monastics. Others she called “father” or “mother.” To his disciples who had left everything to follow him, Jesus, too, had said: “I have called you friends.” The relationship of father and mother is not by (conscious) choice. A friend, however, is ours by choice. Everyone was related to Mother by nature, but only the monastics were hers by choice, therefore she called them “friend.” The most striking evidence of Mother’s attitude toward secular life was her absolute refusal to enter the home of any married persons–including those of her married devotees. Once my friend, Durgaprasad Sahai, asked Ma to visit his home. She explained that she never entered the homes of married people. So he asked if she would come up onto the veranda of his house? She told him No. She would go into a rented pandal, but not into the house or veranda of grihastas. How could a person deliberately take up a way of life that would bar Mataji from any part of their life? It was obvious to me that her behavior was related to something far more significant than a mere building. The objectionable thing was what it represented. It was the “thought form” that repelled her. In actuality, it was not that Mother refused to enter, but that the very nature of the structure closed her out. Physically Mother could enter the house, but spiritually she could not enter into the way of life conducted there. In English the Sanskrit term for married persons, grihasta, is usually translated “householder.” What an image that evokes! Whenever I hear it I “see” an adult clutching a little toy house and pressing it to himself in frantic fear of losing it, like a child infatuated with a toy. Poor man, he does not realize that though he may possess it, he cannot really live in it. There were married devotees who would ask Mother to come and stay in their newly-built houses before they moved in themselves, and she would do so. But this even more dramatically demonstrated that by their way of life they were turning Mother from their door–an act that could only be regarded as spiritually insane. Mataji was agreeing to stay in their new houses to get the message across to those who would heed. Only one did. Doctor Ghosh was a devotee of Mother in Ranchi. Upon pressure from his family he agreed to be married, and they made the arrangements, including the choice of the bride, as is traditional. At the juncture of two main streets, not far from his office, he built a veritable mansion for himself and his bride. Naturally he invited Mataji to come spend a week in the house prior to the marriage. Before the week was out he came to the realization of what he really was doing. After a token hospitality to Mother he was then going to ban her from his house forever! Then what about his life? Would that, too, be closed to her? Hastening to Mother, Doctor Ghosh begged her to accept the house as hers. When she asked if he would build another one for himself he told her that he would never build or live in a house where she could not come. But how could this be, Mother wanted to know, since after his marriage she would not come into any house in which he lived. That was just it, he countered, he would never marry so that wherever he might be Mataji could also enter there. And so it was. His house became the Anandamayi Ashram of Ranchi and the home of Goddess Kali. There is a footnote to this story that is not insignificant. Wherever Mother stayed in the various Anandamayi ashrams, those rooms were kept exclusively for her. They would be always locked in her absence. No bed or chair upon which she sat was ever used by another. Yet at Mother’s order, whenever Doctor Ghosh came to an ashram he stayed in her room and slept on her bed. Having given his house to Mother, all her houses became his.

The first time I wrote to Mother Anandamayi, in her reply she referred to me as “my friend,” which she only did in relation to monastics. Others she called “father” or “mother.” To his disciples who had left everything to follow him, Jesus, too, had said: “I have called you friends.” The relationship of father and mother is not by (conscious) choice. A friend, however, is ours by choice. Everyone was related to Mother by nature, but only the monastics were hers by choice, therefore she called them “friend.” The most striking evidence of Mother’s attitude toward secular life was her absolute refusal to enter the home of any married persons–including those of her married devotees. Once my friend, Durgaprasad Sahai, asked Ma to visit his home. She explained that she never entered the homes of married people. So he asked if she would come up onto the veranda of his house? She told him No. She would go into a rented pandal, but not into the house or veranda of grihastas. How could a person deliberately take up a way of life that would bar Mataji from any part of their life? It was obvious to me that her behavior was related to something far more significant than a mere building. The objectionable thing was what it represented. It was the “thought form” that repelled her. In actuality, it was not that Mother refused to enter, but that the very nature of the structure closed her out. Physically Mother could enter the house, but spiritually she could not enter into the way of life conducted there. In English the Sanskrit term for married persons, grihasta, is usually translated “householder.” What an image that evokes! Whenever I hear it I “see” an adult clutching a little toy house and pressing it to himself in frantic fear of losing it, like a child infatuated with a toy. Poor man, he does not realize that though he may possess it, he cannot really live in it. There were married devotees who would ask Mother to come and stay in their newly-built houses before they moved in themselves, and she would do so. But this even more dramatically demonstrated that by their way of life they were turning Mother from their door–an act that could only be regarded as spiritually insane. Mataji was agreeing to stay in their new houses to get the message across to those who would heed. Only one did. Doctor Ghosh was a devotee of Mother in Ranchi. Upon pressure from his family he agreed to be married, and they made the arrangements, including the choice of the bride, as is traditional. At the juncture of two main streets, not far from his office, he built a veritable mansion for himself and his bride. Naturally he invited Mataji to come spend a week in the house prior to the marriage. Before the week was out he came to the realization of what he really was doing. After a token hospitality to Mother he was then going to ban her from his house forever! Then what about his life? Would that, too, be closed to her? Hastening to Mother, Doctor Ghosh begged her to accept the house as hers. When she asked if he would build another one for himself he told her that he would never build or live in a house where she could not come. But how could this be, Mother wanted to know, since after his marriage she would not come into any house in which he lived. That was just it, he countered, he would never marry so that wherever he might be Mataji could also enter there. And so it was. His house became the Anandamayi Ashram of Ranchi and the home of Goddess Kali. There is a footnote to this story that is not insignificant. Wherever Mother stayed in the various Anandamayi ashrams, those rooms were kept exclusively for her. They would be always locked in her absence. No bed or chair upon which she sat was ever used by another. Yet at Mother’s order, whenever Doctor Ghosh came to an ashram he stayed in her room and slept on her bed. Having given his house to Mother, all her houses became his.

I would like to share with you my reflections on monastic life as I approach the fifty-second anniversary of my taking sannyas. How does one know if he should lead the monastic life? The great twentieth-century Indian sage, Sri Ramana Maharshi, had left home at the age of seventeen. After years of solitary life, he became the most renowned spiritual figure of India, his fame spreading widely into Europe and America, as well. One day a young man came to speak with him. “Should I leave home and become a monk?” the young man asked. “No!” was the Mararshi’s immediate answer. “Why not?…You did!” demanded the youth with more than a tinge of indignation. “Yes,” agreed the Maharshi quietly, “but I did not have to ask anyone if I should.” Sri Sarada Devi, the virgin wife of Sri Ramakrishna, who is worshipped as an incarnation of the Divine Mother, said the following: “Whether one calls on God or not, one is already half free if one does not marry. And one will rush ahead with great speed once one’s mind turns to God.” There is a qualification here, though, a very important element that can be found in the Bhagavad Gita That element is swadharma, which means someone’s own inherent disposition, fundamental nature, or potentiality; inherent state of mind; state of inner being. The Gita says: Better one’s own swadharma though deficient than the dharma of another well performed. Better is death in one’s own swadharma; the dharma of another invites danger. (Bhagavad Gita 3:35) Better one’s own swadharma, though imperfect, than the dharma of another well performed; performing the duty prescribed by one’s own swadharma, one does not incur evil. (Bhagavad Gita 18:47) There are people who are miserable because they are not monastics and there are monastics who are miserable because they are. Why is this? Unfulfilment of swadharma. Just being able to fit in and endure either secular or monastic life means nothing. More than once I have had to point out to people that they did not have the swadharma of a monk and should not live the monastic life. Otherwise they would end up old and embittered, feeling life had passed them by. And it would have, though it would be more correct to say that they had turned away from the life they should have led. It is also a fact that I have seen people who were miserable and struggling in frustration because they had the swadharma of a monastic but were leading another kind of life. How does a person determine their swadharma? I would like to tell you about how I knew my swadharma and began to follow it. I have two motives in doing this: helping those who should lead the monastic life and those who should not, but who might want to know what motivates a monk.

I would like to share with you my reflections on monastic life as I approach the fifty-second anniversary of my taking sannyas. How does one know if he should lead the monastic life? The great twentieth-century Indian sage, Sri Ramana Maharshi, had left home at the age of seventeen. After years of solitary life, he became the most renowned spiritual figure of India, his fame spreading widely into Europe and America, as well. One day a young man came to speak with him. “Should I leave home and become a monk?” the young man asked. “No!” was the Mararshi’s immediate answer. “Why not?…You did!” demanded the youth with more than a tinge of indignation. “Yes,” agreed the Maharshi quietly, “but I did not have to ask anyone if I should.” Sri Sarada Devi, the virgin wife of Sri Ramakrishna, who is worshipped as an incarnation of the Divine Mother, said the following: “Whether one calls on God or not, one is already half free if one does not marry. And one will rush ahead with great speed once one’s mind turns to God.” There is a qualification here, though, a very important element that can be found in the Bhagavad Gita That element is swadharma, which means someone’s own inherent disposition, fundamental nature, or potentiality; inherent state of mind; state of inner being. The Gita says: Better one’s own swadharma though deficient than the dharma of another well performed. Better is death in one’s own swadharma; the dharma of another invites danger. (Bhagavad Gita 3:35) Better one’s own swadharma, though imperfect, than the dharma of another well performed; performing the duty prescribed by one’s own swadharma, one does not incur evil. (Bhagavad Gita 18:47) There are people who are miserable because they are not monastics and there are monastics who are miserable because they are. Why is this? Unfulfilment of swadharma. Just being able to fit in and endure either secular or monastic life means nothing. More than once I have had to point out to people that they did not have the swadharma of a monk and should not live the monastic life. Otherwise they would end up old and embittered, feeling life had passed them by. And it would have, though it would be more correct to say that they had turned away from the life they should have led. It is also a fact that I have seen people who were miserable and struggling in frustration because they had the swadharma of a monastic but were leading another kind of life. How does a person determine their swadharma? I would like to tell you about how I knew my swadharma and began to follow it. I have two motives in doing this: helping those who should lead the monastic life and those who should not, but who might want to know what motivates a monk.

The next treasure I want to tell you about lived right in the midst of the bustle of Delhi, but beyond it all. One morning my friend Shyam Lal Sharma said he wanted me to meet a special person, a woman named Jugavati who was the sister of a famous Vaishnava guru of Brindaban. So off we went. Sharmaji was a man of very modest means, with whose family I always stayed when in Delhi, always sleeping in the living room. So I was surprised when we arrived at a three-story mansion in a new and prosperous neighborhood. The surprises were not ended. As we went up the two flights of stairs to the third floor, Sharmaji explained to me that Jugavati had been a very wealthy woman, but several years before had given everything she had to her daughter with the understanding that a house was to be built with a temple of Radha-Krishna on the top floor and that full temple worship should be offered there daily by a priest. All she asked for was a place to live in the temple room itself so she could see Sri Radha and Krishna all the rest of her life. The temple room was nothing less than opulent, though it very good and expensive taste. We saluted the deities who were being attended by the priest, and then turned to the left side of the room where Jugavati was sitting on a folding canvas cot of the type that soldiers and campers had been using for a century or more. A few things were under the cot–all that Jugavati possessed. I wish I could have photographs of all the saints I tell about in these podcasts, but my attempts at description will have to suffice. So let me try to tell you about the appearance of Jugavati. She did not look at all like her famous brother (I had seen his photo), but did look very much like Sri Ramakrishna’s great disciple Swami Shivananda also known as Mahapurusha who was the third head of the Ramakrishna Mission. Her face was strikingly noble, and her skin was golden in color and literally glowed with subtle light. (I had only seen this twice before.) We sat and she began speaking to us about the supremacy of spiritual practice and aspiration. Reaching into a small bag she brought out a japa mala. It was her brother’s mala. He had given it to her just before he left the body and told her to use two malas for her sadhana, that she should hold onto one bead and with the other use a second mala to count off one hundred thousand repetitions of her mantra before moving on to the next bead in his mala. When she completed his mala she had done ten million eight hundred thousand repetitions of her mantra. Well, it had worked. She was living proof. Sitting there was a visit to God dwelling in an illumined heart. I went away breathing blessing. In just a few weeks she left her body, frequently speaking about me and wishing we could meet once more. Surely God will grant her wish in a much higher world than this. Also on this podcast is the story of the Vishnupur train platform Swami.

The next treasure I want to tell you about lived right in the midst of the bustle of Delhi, but beyond it all. One morning my friend Shyam Lal Sharma said he wanted me to meet a special person, a woman named Jugavati who was the sister of a famous Vaishnava guru of Brindaban. So off we went. Sharmaji was a man of very modest means, with whose family I always stayed when in Delhi, always sleeping in the living room. So I was surprised when we arrived at a three-story mansion in a new and prosperous neighborhood. The surprises were not ended. As we went up the two flights of stairs to the third floor, Sharmaji explained to me that Jugavati had been a very wealthy woman, but several years before had given everything she had to her daughter with the understanding that a house was to be built with a temple of Radha-Krishna on the top floor and that full temple worship should be offered there daily by a priest. All she asked for was a place to live in the temple room itself so she could see Sri Radha and Krishna all the rest of her life. The temple room was nothing less than opulent, though it very good and expensive taste. We saluted the deities who were being attended by the priest, and then turned to the left side of the room where Jugavati was sitting on a folding canvas cot of the type that soldiers and campers had been using for a century or more. A few things were under the cot–all that Jugavati possessed. I wish I could have photographs of all the saints I tell about in these podcasts, but my attempts at description will have to suffice. So let me try to tell you about the appearance of Jugavati. She did not look at all like her famous brother (I had seen his photo), but did look very much like Sri Ramakrishna’s great disciple Swami Shivananda also known as Mahapurusha who was the third head of the Ramakrishna Mission. Her face was strikingly noble, and her skin was golden in color and literally glowed with subtle light. (I had only seen this twice before.) We sat and she began speaking to us about the supremacy of spiritual practice and aspiration. Reaching into a small bag she brought out a japa mala. It was her brother’s mala. He had given it to her just before he left the body and told her to use two malas for her sadhana, that she should hold onto one bead and with the other use a second mala to count off one hundred thousand repetitions of her mantra before moving on to the next bead in his mala. When she completed his mala she had done ten million eight hundred thousand repetitions of her mantra. Well, it had worked. She was living proof. Sitting there was a visit to God dwelling in an illumined heart. I went away breathing blessing. In just a few weeks she left her body, frequently speaking about me and wishing we could meet once more. Surely God will grant her wish in a much higher world than this. Also on this podcast is the story of the Vishnupur train platform Swami.

Click here to listen to Swami Rama of Hardwar (Ram Kunj) if you do not see the player above. The podcast length is 11:06 minutes. Late one afternoon when I was staying for a while with Srimati Rani Bhan and her family in Delhi she told me that we (Rani, her son and I) would be going to see a Kashmiri saint in a nearby neighborhood. The length of the walk belied the description of “nearby” but I trusted Raniji’s respect for the saint who was simply named Swami Rama. He was not a Shankara swami but one who had taken what Ma Anandamayi in a conversation with me called “shukla sannyas,” white sannyas. In such a sannyas there are no formal rites of any kind. Rather, from deep within the impulse to declare oneself a sannyasi arises and the person does so spontaneously, adopting a name and henceforth leading the sadhu life. Some, such as Swami Paramananda the chief sannyasi of the Anandamayi Ashram, wore gerua clothing and others dressed in white. It all depended on their intuition. Rani had not told me which Swami Rama was. The swami was staying in a fairly large house, but it was filled with people. Because of the universal respect Rani had in Delhi both for her personal spiritual character and the fact that Prime Minister Nehru was her cousin, we were taken to the front row of the room where the swami would be when he appeared. It was a good bit of a wait, so I meditated until Rani touched my shoulder and said, “He is coming.” A fiery swami I stood up and turned around and knew that the radiant man in simple white with no trappings of religion whatsoever coming toward us was The One. He brought with him an atmosphere of inner spiritual fire. He smoldered. Looking at him I thought: “The Pope has to be dressed in great finery and carried into Saint Peter’s on a throne to let people know who he is, but this man needs none of that.” I was impressed and meant no disrespect to the Pope. But I was glad I was there instead of in Saint Peter’s. Swamiji spoke in Hindi, of which I knew little, but I can tell you from later conversations that he always spoke directly and simply yet profoundly. People came from all over India to spend time in spiritual study with him. The last time we met there were some pandits from Maharashtra staying with him in Hardwar for several weeks. Yet he adamantly refused to play the guru game. He gladly taught yoga of various sorts to aspirants, but would not pretend to empower them with some kind of initiation. Instead he assured them that by drawing on their own inner resources they could gain realization. There was personal motivation, too. “If I allow you to claim you are my disciples you will not do what I tell you, but you will tell people that I teach what I do not teach, and deny that I teach what I do teach. And you will try to control me at the same time.” Buddha said much the same. Swami Rama’s teacher Whether Swami Rama considered he had a guru, I do not know, but he definitely had a teacher. When he was only nine years old, playing in the streets of his village in Kashmir, an old yogi came walking through and said to him: “Boy! Come with me.” So he followed him out of the village. When they were out of anyone’s sight, the yogi taught him the japa and meditation of a mantra, telling him to say the mantra always. Then the sadhu walked on and disappeared. That was it. He had not even told the boy his name. Many years later in the Himalayas Swamiji was in great danger. The yogi suddenly appeared, saved his life and disappeared. These two times were his only contact with him. But I can tell you that the sadhana given him by the yogi certainly worked. Swami Rama was one of the greatest yogis I have met. When he quietly intoned Om everyone’s hair would stand on end.