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Page 1: 2011 Satyananda Yoga Academy - Royal Commission … IND.0176.010.0006 R Paramahamsa Satyananda - the signpost, translator and gardener Swami Poornamurti ft/ming Sri Swamiji at Mangrove,
Page 2: 2011 Satyananda Yoga Academy - Royal Commission … IND.0176.010.0006 R Paramahamsa Satyananda - the signpost, translator and gardener Swami Poornamurti ft/ming Sri Swamiji at Mangrove,

(Cl 2011 Satyananda Yoga Academy

All rights reserved. No part of this publication may be reproduced, transmitted or stored in a ret rieval system, in any form or by any means, without permission in writing from Satyananda Yoga Academy.

Published by Satyananda Yoga Academy First edition 2011

ISBN: 978-0-646-55893-6

Compiled and edited by Swami Sambuddhananda Saraswati

Printed at Aegean Offset Printers, New Delhi, India

Satyananda Yoga Academy

300 Mangrove Creek Rd, Mangrove Creek, NSW, 22SO, Australia

Phone: (+612)4377 1171

Email: [email protected]

Visit: www.satyananda.net • www.mangoveyoga.org

SATYANA NOA YOGA• is a trademark or IVFM used under license.

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This inspirational book is dedicated to our supreme guru Swami Satyananda, and to all the disciples, aspirants, students and well-wishers who have contributed and ,continue to help struggling humanity through the science of yoga.

Special regards go to our beloved Swami Niranjan who is now the leading light in the world­wide family of Satyananda Yoga, and who upholds his guru's mission to develop the tradition of sannyasa and the teachings of yoga to greater heights.

-Rishi Hridayananda

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Preface viii

Introduction 1

1968 2

1969 12

1970-75 16

1976 22

1977 38

1978 48

1979 58

1980 74

1983-84 90

Acknowledgements 148

References 148

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By welcoming me, you are welcoming yourself I am an Australian. My spirit, my feelings, and my heart live here, because I have discovered spiritual Australia, and this discovery will go down in history. Columbus discov­ered America and thought it was India. In the same way, I did not at first realize the depth of spirituality that was in Australia.

When I first came here in 1968, on the invitaffon of Swami Nirmalananda, I thought that the physical aspect of yoga was the only quest of Australians, but I was mistaken. Gradually I discovered that it is the spiritual quest which people are dedicated to. I realized that Australians were greatly interested in yoga, and that we should have yoga centres and yoga ashrams throughout the country.

Then I came here again in 1969 and attended the first Yoga Convenffon in Australia. Ever since then the people of this country have been pouring into my ashram in India on the spiritual quest. Year after year, many have come. After some ff me we thought of having an ashram here and now we have it. The discovery began in 1968 and the credit goes to Swami Nirmalananda. She brought me to Australia, and she brought yoga and the spirit of yoga.1

-Swami Satyananda's opening speech at the 20th lnternatianal Yaga Convention,

Sydney Showground, Australia, 9th October, 1976

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Paramahamsa Satyananda - the signpost, translator and gardener

Swami Poornamurti ft/ming Sri Swamiji at Mangrove, 1983

My first contact with Sri Swamiji was to hear a lecture he gave at the World Yoga Convention in Sydney in October 1976. My immediate impression was that this man was the best and most inspira­tional speaker I had ever heard; and everything he said was the truth. He clearly lived his name. A week later I had a private interview with him where he gave a little advice and initiated me in mantra. I began to teach yoga within weeks of that meeting (and have never ceased). That contact was like

•Now called Mangrove Yoga Ashram

lighting the fireworks. It ignited an energy in me and an ambition for inner growth, since he clearly exem­plified what such growth might achieve in a person. In that sense he was a signpost pointing to where we might go, a symbol of our potential.

He came again in 1977 for Guru Poornima at Mangrove Mountain which deepened the connec­tion and started me in recording and photographing his visits. This contact inspired me to visit him in India less than a year later, to attend a kriya yoga course in Munger Ashram, along with fifty other Australians (the ashram was at that time a smal l compound by the train tracks).

Sri Swamiji came to Australia every year in that era, giving us enormous inspiration and self­confidence as we built up the Mangrove Mountain Ashram* along with a network of ashrams right around the country. I was given the job of sound engineer, recorder and photographer and began the process of filming and videotaping his satsangs. This brought me to the point where I could divert from my successful career as a scientist and begin full-time ashram life in 1979. Within months I was in tropical North Queensland building a new ashram (we moved quickly in those days).

In 1983 and 84 he came to Australia for two extended visits and it was my privilege to be able to videotape almost every lecture he gave on a

comprehensive tour of many parts of Australia and New Zealand. This turned out to be a unique record of his teachings on yoga for some of the more open­minded people of the western world. He was able to say a lot in these satsangs that would be indigestible or unacceptable in most other cultures at the time. In the process of editing and preparing this multi­tude of talks I was able to see how he translated and adapted his message difforently for every group he encountered. Those talks, when seen through the prism of the many he gave in the European and Indian cultures show his amazing ability to

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give people the truth in a fashion that perfectly suits their stage of evolution and state of mind. He

never tried to force anything inappropriate onto the listener, but rather cooked it to fit the limited

and conditioned capacities of his audience so there would be no mental indigestion.

From my observation, I think Sri Swamiji's pref­

erence was to say as little as possible and allow each person the joy and satisfaction of uncovering reality

in their own way. As he often said you must take your journey from your own doorstep, not his.

Despite the many periods that I spent in his

presence, as photographer, driver or some sort of organiser, he never gave me a direct instruction.

Sometimes he would drop a hint - something to think about on a personal level, but this was not common. His method was always subtle and non­

intrusive, looking for the moment when we were suitably receptive and able to receive that hint or suggestion on how to look at the situation at hand.

These hints would often come in the form of a frag­ment of poetry, or a strangely symbolic story.

In December 1997 I went to see him in Rikhia, concerned about how it would be possible to provide the mass of people with the clean energy that will be needed for their prosperity. He

proceeded to give me a very poetic image of the way a migrating bird maintains and replenishes its

energy while flying between the continents, rising into the warm air then dipping into the cool. This made not the slightest sense to me at the time but

the image remained and developed until, four years later, in September 2001, it came out in a different

form, evolving into a very specific and valuable way to harvest solar energy.

A few years after that, with not a word in between, when I was struggling with the detail of how to bring this half-cooked idea into realisation, he walked up to me in Rikhia (out of the blue) and

said: "If you want to do something significant to

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change this world, you must see it as coming from God". What this showed me was that he watched and

cared for his garden of growing beings co~stantly­even those like me who just dropped in out of the sky once every few years to stay a couple of days near him. It showed me that all I needed to do was

listen to my inner inspiration and act appropriately. It all seems to happen on a symbolic plane- nothing

personal. Thus he helped me to build a significant new solar technology and a company to bring it into the world, without ever actually discussing the

subject directly. Sri Swamiji was ever-careful to avoid using his

amazing vision to create dependency: he wanted his disciples to grow strong without props, to develop

their own insight, to know themselves and thus find creative expression in their own world. I think he succeeded beautifully.

- Swami Poornamurti Sydney, July 2011

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Rishi Vivekananda

It was 1969, and as with many people, my yoga journey began at a low point of my life. Even though I had been a medical doctor for nine years and a psychiatrist for four years, I really didn't know how to help my patients and my lack of a life philosophy combined with cyn icism, atheism and a materia listic viewpoint of life, body and mind made it all worse. I was completely frustrated with my life and if I had not had a wonderful wife and three fine sons I believe I would have ended it all.

One night about midnight I was sitting by myself drinking wine and smoking cigarettes and my frus­tration exploded, I looked up towards the ceiling and exclaimed "Please help me to help them". Then I burst out laughing because here I was, a confirmed atheist and I had just prayed.

Less than two weeks later my prayer was answer­ed when Swami Satyananda arrived in Sydney. He was conducting a seminar in Richmond, and my wife Sita (who was later to become Rishi Hridayananda) was then a yoga teacher and she had gone to the program. I remember that when she arrived home on the Sunday evening, her eyes were wide and she looked as if she had seen a ghost. .She came up close to me wide-eyed and almost whispered "I met him". I asked "Who did you meet?" She said "My guru". I won't quote here what my reply was, but it was not very favourable; I obviously did not feel ready

to have a guru in the family. She said "His name is Swami Satyananda and he is absolutely wonderfu l, you should meet him". I also won't repeat what my reply was to that.

The next day I was at work as a psychiatrist seeing a patient, and Sita called me on the phone. She said "Swami Satyananda is at Roma Blair's house today and the address is ..... . Rose Bay. You should go and meet him because he is leaving for India tomorrow". I scribbled the address down while at the same time saying "I don't want to meet him, and any way I have patients coming all afternoon". As soon as we finished our conversation my receptionist called me and said "Mr so-and-so has cancelled this

afternoon's appointment". Soon after, she called me again and told me of another patient who had cancelled. Within an hour or so all of the patients had cancelled their afternoon appointments; some­thing that had never happened before that and hasn't happened since. I looked in amazement at my blank appointment book, looked at the address I had written down and said to myself "I might as well go and see this fellow". That afternoon transformed my life.

When I met Sri Swamiji and had lunch with him, I remember thinking "He's a nice man, but a little quiet, maybe he's shy" - little did I know. There was no thunder and lightning recognition that my wife had experienced when she met him, but I do remember looking in his eyes at one point and thinking "If you have anything for me I really need it". Now as I look

back I realise that he did have something for me and I really got it. For instance, I wouldn't have thought it possible then, that in just eight years my wife, our three sons and I would all be swamis, over in India on our great life adventures.

Even though, after our initial short meeting on that afternoon, I didn't meet Sri Swamiji again in person for almost five years, great changes occurred in my life during that time. I got out of psychiatry and for six years was back in general practice which I t horoughly enjoyed and could handle well. When

I went back into psychiatry (on Sri Swamiji's advice) at the end of that time I was a rea l therapist and in addition had many beneficial yoga practices to teach my patients. All the other areas of my life also blos­somed beautifully, as did those of my wife Sita and our three sons.

The other thing that fascinated me was to observe the beauty that came into the lives of the other people who met him. They were mainly also yoga teachers and friends of ours, so we could observe them and their fami lies over that period of time. That was more than forty years ago and his grace still blesses the lives of al l of us and of Satyananda Yoga in Australia.

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In the early 1970s Vivekananda and I had friends, Swami Nityabhedananda and Jyoti

Brundson and we were all yoga teachers. Jyoti had a property in Mangrove Mountain beside

a wonderful river where we spent many weekends camping among 108 orange trees. Early

one morning Jyoti had a dream that Mangrove would become a huge yoga centre that the

whole community would use as a place of healing and peace. We all believed that yoga

was a message of hope to humanity, and there was a need of a quiet and serene place to

learn yoga and absorb tranquility into one's life.

I was to request Swami Satyananda Saraswati to come to Australia and also to send an

Indian swami to help run the ashram.

Swamiji had said of Australia, "In every backyard there is a yoga teacher".

The request was granted, and Swami Vedananda arrived and began teaching in The Gita

School of Yoga in Melbourne. He travelled to Sydney in 1972 to help promote the 1973

Golden Jubilee Yoga Conference to be hosted by Swami Satyananda in Munger, Bihar,

India. Swami Vedananda was part of a Sydney Yoga conference hosted by Swami Saraswati

and organised by me. He also gave outdoor yoga classes in the centre of Sydney at

Wynyard Park. These were organised by Roma Blair of the International Yoga Teachers'

Association (IYTA).

Early photo of Mangrove Mountain land

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In 1973 Swami Yogeshwarananda, a Dutch born sann­

yasin from Bihar School of Yoga (BSY), Munger, toured Melbourne and attended the IYTA yoga conference at Frankston, as well as teaching in Sydney.

This same year Swami Amritananda visited 77 cities in 46 countries, including Australia, to publ icise the

International Yoga Convention in BSY.

Swami Satyananda also requested Swami Satya­

vedananda to return to Australia from India. Devotees rented a flat where he began to teach yoga, Sanskrit and kirtan. This became the first Manly Yoga Centre.

In 1974 we all realised that Jyoti's dream would become a reality only with our guru's blessings. We

therefore arranged to buy the property in Mangrove with the financial help of Rishi Vivekananda, Roma

Blair (Swa'.11i Nirmalananda)tQA rnd Barbara Rivett.

Swami Amritananda returned to Sydney to open

Satyananda Ashram Australia. This first meeting, to open Mangrove, was held at Elanora Heights where she spoke and lit a jyoti, as there were no facilities as yet on the land.

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Swami Satyananda then sent Swami Akhandananda to run the yoga centre in Bondi Junction and see to developing Mangrove.

While at a yoga convention in Bogota, Colombia in 1975, Swami Satyananda asked me: "How is Australia?" I answered that we were waiting for him. He then told us to have a World Yoga Convention in Sydney in 1976.

There were now ashramites staying in spartan huts and helping to develop Mangrove Ashram. Swami Gorakhnath arrived to assist in teaching in Sydney and Mangrove. He was an exponent of hatha yoga and is stil l as flexible today as he was in those early days. By this time an ex-army hut was erected so yoga students could attend courses in the quiet country ashram at Mangrove Mountain.

Early in 1976 Swami Yogamudra left Bihar School of Yoga, Munger for Australia to assist the Sydney and Mangrove ashrams. It was a hectic time as we prepared for the coming event of the World Yoga Convention in Sydney and the darshan of Swami Satyananda.

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Swami Akhandananda

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Swamis Nityabhedananda, Nlshk.am and Yagamudra in front of the original sadhana ho/I at Mangrove

By 1974, we had been sleeping in tents and hiring

large tents for functions, and we realised we needed a

permanent building. Brian Thomson, the president of

Satyananda Ashram (who became Rishi Vivekananda)

volunteered to find one. He told us that he had been in

the Army as a national serviceman and had stayed in a

wooden dormitory building that was 80 feet long and 16

feet wide, constructed from eight-foot square modules,

each with a window. They were bolted together - ten

along each side and two at each end which enabled it

to be dismantled, transported to another place, and

quickly reassembled. This was the type of building he

was looking for.

Fortunately the following weekend there was an

auction of buildings at an old World War II Army camp

that was being cleared for a suburban housing devel­

opment. He went to the auction and there was the

building he was looking for, recently painted and with a

new corrugated iron roof. The auction started with the

sale of a large building next to the one he wanted, but

to his dismay the auction proceeded in the other direc­

tion . The auctioneer didn't reach that building until the

end of the day. He was the last person there and asked

the auctioneer what a fair bid was. The auctioneer said

that it should be at least more than $100. He bid $125 and got the building.

The following day, he and his wife Sita and a team of

people from the ashram, went up to the camp, disman­

tled the building and the whole lot was trucked up to

the ashram. Some months later the ashramites assem­

bled the building, and we had our first sadhana hall

for $125 plus transport. But the story of the building

doesn' t end there.

Two years later he and Sita, who had become Swamis

Vivekananda and Hridayananda, went to India and

stayed overseas for about 10 years. When they returned

to Australia they eventually went to live in Diamond

Beach and stayed there for eight years. Then Swami

Satyananda asked the then Rishi Hridayananda to

come and reside at Mangrove Mountain as the acharya

of Satyananda Yoga Australia and "give it a shape".

She and Vivekananda moved into the farmhouse at

Shaktipitha, at the top of Mangrove Mountain. Swami

Niranjanananda asked them to live there to take care

of it, as it was his residence when he attended the

programs in Mangrove each year. They had been living

there for a few years when they were told that the

farmhouse was the original sadhana hall - the same

building Vivekananda had bought at the auction. It had been moved up the mountain and converted into a

house. In those 35 years they had come full circle.

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At Mangrove Yoga Ashram

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Swami Sotyonondo looks on as John Mumford (Swami Anondokopilo} demonstrates a technique of mind over molter. Swami Premsogor (2nd from the right} hos a large surgical needle piercing her face. She Is experiencing no pain, in fact she is smiling.

<

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evolution of his disciples, the guru prefers to remain

in an interim space after death. Once every year he

comes down with his spiritual vibrations and takes

care of his disciples by inspiring them, energising them

and increasing them. This is that day.

Spiritual practice begins with mantra

1 know one thing, to a disciple a guru may be the road to transcendental life, but the intimacy, the closeness,

the unity and oneness between guru and disciple must be supreme. Unless guru loses himself in his disciple

and the disciple in his guru, things will not really

happen, and losing oneself is a very difficult practice.

We are afraid of losing ourselves. We do not want to

lose anything and what we especial ly do not want to

lose is ego. This ego is a great barrier. As long as this ego

stands between my self and my guru, the channels of

communication are insulated and the current doesn't flow across. You have to remove the insulation in

order to allow the energy to flow. But we have been

living in a world where we have puffed up this ego for

centuries. Perhaps the one thing we are all taught is

to inflate the ego. Economic inflation is just a very

recent affair.

When we have lived with our guru as a house­

hold disciple and as a sannyasi disciple, the one thing

we have found very difficult is the method of proce­

dure. So what do we do? We first accept the guru and

thereafter we plunge ourselves into spiritual life and

spiritual practice.

Spiritual practice begins with the mantra. Just as when a boy and girl marry, they have a ring as the

symbol of marriage (I am speaking of the West). So

the relationship between guru and discipline is estab­

lished with the mantra and a mala; this is the symbol.

The mantra is the replica of guru's existence in you; it

is a constant reminder. The mala is not merely a reli ­

gious item; it is a tool for meditation.

Mantra is not merely a word. It is something which

has been planted in you by guru at a certain moment of

spiritual aspiration. When you want to sow seeds, you

first plough the land, break the hard soil and then sow

the seeds. You put proper manure on them and arrange

for timely irrigation. The mantra is the seed, the bija,

and your heart is the field. This field is very hard.

Actually the upper layer of this field is the intellect. If

you are able to break this, then the seeds have a chance

to grow. If you are not able to break this upper layer and

you sow the seeds on top, the birds will come and pick them all up, one by one. Finally, the farmer will return

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to find that nothing has grown out of this hard field of

intellect because it cannot absorb the seeds. Therefore, soften the heart, fill it with devotion and then it will be

easier for the seed of the mantra to grow.

The mantra which is given to the disciple should be repeated every day with the mala and with the feeling

of the presence of guru. Once you develop the image of

guru in yourself, you are developing the image of your

spiritual consciousness. At a particular level, the image

of guru and your spiritual consciousness are the same.

At the lower level, guru is different. At a higher level,

however, the guru and your consciousness are not two,

they are one. The spiritual life begins with devotion

to guru.

Overcoming our material nature

The ordinary person lives not only with limitations but

with complete access to the pleasures of life. However,

this human body, this mind, this heart and soul, which we have, are not meant to be wasted in the fulfilment

of pleasures. This is where the whole problem has

cropped up.

The human body is a superior creation of God

and this human incarnation has been ordained for us

to fulfil the purpose of spiritual experience. No being

other than the human being can have access to spiritua l

experience. Only we can have the experience of God,

of the atman, of the supreme. But when we squander

away the qualities of this superior birth in lower enjoy­

ments, we bring pain, frustration, heart disease and

mental breakdowns upon ourselves.

All the problems that humanity is facing today are

caused by the misuse of this incarnation. That is the

only reason! Not all of us need to become swamis, but

definitely we must become devotees, bhaktas, and day

by day increase our spiritual awareness, so that some

day we may not be disappointed like some swamis

who come to Munger for samadhi and end up with

shankhaprakshalana.

It has always been a pleasure for me to be here with

you, but I think it is not necessary. There is a part of my

personality which is in you, and there is a part of your

personality which is in me. I don't miss you and you

can also not miss me. But the problem is, we can't see

it. I can't see you and you can't see me. In truth, every being is omnipresent, which means that we are not only

here, but everywhere. This immanent, omnipresent, all­

pervading quality of consciousness is universal. However, we are limited. Even as energy is limited,

is arrested by matter, in the same way, the spiritual

consciousness is arrested by prakriti, by the material

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1978 World Yoga Convention conducted at Mangrove Yoga Ashram from September 30 to October 2, 1978

Swami Satvananda travelled to Australia to preside over the World Yoga Convention, 30th September to 2nd October, sponsored by the Satyananda ashrams Australia and held at Mangrove Mountain. Crowds waited for him at Sydney airport and whenever the doors opened there was a surge of geru flowing up like a wave then ebbing when Swamiji did not enter. Finally he arrived draped with a multitude of

flower malas.

One thousand and two hundred people attended the convention and were greatly inspired by Sri Swamiji's eloquent speeches on the evolution of conscious­ness, bhakti, dhyana and the philosophy of yoga. He initiated 11 aspirants into the Dashnami order of sannyasa on 29th September 1978.

Sri Swamiji and Swami Amritananda then proceeded to Wagga Wagga where Sri Swamiji gave a lecture on relaxation and meditation to 200 people at the Riverina College of Advanced Education. On the 4th October in Melbourne, he lectured to 800 people on spiritual consciousness in the Union Hall of the Melbourne University. He then addressed 500

people at the College of Advanced Education in Hobart, Tasmania, on the 5th October.

The next day Sri Swamiji conducted satsangs with yoga teachers and devotees in the Melbourne ashram at Fitzroy. Throughout this tour over 700 people received mantra initiation and personal inter­views from Sri Swamiji and Swami Amritananda. He departed for India on 7th October 1978.

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1979

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Swami Satyananda Saraswati and Swami

Amritananda Saraswati visited Mangrove

Yoga Ashram from the 5th to 7th of May.

Torrential rain throughout this period

intensified the harmony experienced by

six hundred people who gathered to hear

lectures, satsangs, sing and to receive diksha.

A sannyasa course had started in November

of 1978 and there were many ashramites

working hard in the ashram. A surprising and

spontaneous Sannyasa Diksha was held in

Sri Swamiji's mud hut with 26 people taking

poorna sannyasa.

Oppoutt: Amving or Sydney airpa<r

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Sotyonondo

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atyananda at Mangrove Yoga Ashram, Australia, November 1980

The ashram culture is a very old tradition. We know about ashrams of India, ancient Greece and the Essene communities of Palestine. In the Atlantis civi­lisation there are also references to ashram life.

The ashram is a place where people come from every walk of life and live for some time without having any involvement or attachment. There is no caste, color or sex barrier. In the olden days, kings and ordinary farmers lived together in the ashrams.

Ashram life is designed in such a way that everybody automatically participates in all functions, and there is cooperation, coordination and harmony.

The food is different to what we take in our ordi­nary day to day life. That helps people purify their physical bodies. All day in the ashram, the aspirants are exposed to physical work, which is very important for spiritual evolution. Intellectual work is a barrier to spiritual life, but physical work relaxes tensions,

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minimises passion and excitements and at the same hme, balances the metaboltc processes. Sometimes we do so much physical work in t he ashram that purl· ftcation of th-e body takes place spontaneously even without the practice of hotha yoga.

Nowe'ldoys, the ashram is often misinterpreted as

being another type of clinic, therapy or educational centre, but 1: ls none of these. Actually the word

ashram is denved from the Sanskrit rootshrom which means hard \."/Ork. So an ashram is a place where you have to work hard. Thar is why lord BuddhCJ used

to call his disciples shramaneras. Shraman means

labourer. You have to labour hard on the external, physical plane lo transform the excess energy of your

mind, If you do not provide this energy with some type of const:ruct1ve outlet It can easlly become very destructive.

There Is a short story which is o~en told In India to illustrate this. Once there was.ii magician who longed

to have some special powers in order to accomplish his work. So he went to his guru and told him about

his desire. The guru thought about this aod gave the

magicia" a special mantra whereby he could Invoke a spirit from the nether regions. The magician returned home, uttered the mantra and a demon appeared before him.

"Now slr/ said the demon, ""since you are my master, plcllse giva me some work,"

"Alright then, butld me an ashram," ordered

the mt1g1c1a11.

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The ashram was instantly erected because the

demon possessed supernatural powers - 11Flnlshed1

said the demon, 1' what's next?"

"Build a road right up to the front gate," replied the magician.

''Done," said the demon, "what shall I do now?" 1'Make a garden with trellises iJll around"

commanded the magician and in 1 trice that too was

completed Uke this the demon went on producing until

the maglclan ran out of ideas. So when the demon demanded further tasks, the magician could think of nothing more to give him. At this point, the demon

became infuriated. 11Unless you give me work right awayl"' he

shouted, "I will kill youl" The poor magician was terrifle(.f and ran to his

guru for help. "Don't worry," said the guru, " I will show yau

how to manage him. What you have to do 1s erect a smooth, wooden pole aoout thirty feet high. Then

tell the demon to climb to the top, pour 011 all over the pole and dimb down As soon as he reaches the

bottom he must climb backup asa1n." So the magician went home and relayed his guru's

Instructions to the demon. He immediately took up the work and began climbing the pole. Ead1 time he reached the top, he poured more oll down until the whole pole bi~came so slippery that he was only

able to climb it wrth Utmost difficulty. In this way the

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magician kept the demon totally engaged so that he could utilise him when necessary.

This parable relates to our own demon - the mind - and the physical labour that we do in the ashram in order to pacify and control it. Otherwise the mind

becomes negative and poses a threat to us, just as the demon did.

So, in ashram life, the first function of karma

yoga is to control the negative aspects of the mind. Otherwise the energy dissipates itself in all kinds

of diversions - attractive and destructive sensual passions, fantasies, broken and erratic thinking.

The second function of karma yoga is to deal with the inner life. In a garden you dig the earth, sow the

seeds, add manure, remove the weeds and watch over what you have created by night vigil. This is

simply a reflection of what you are doing internally. Within the mind there is a wild uncultivated garden which grows all kinds of bushes and weeds. It

doesn't allow flowers, fruits or any beautiful things to grow. It contains all sorts of thorny bushes and you have to clear them out.

What happens when you sow good seeds, good

samskaras and karmas in this garden? The little

animals which live in the forest come out at night and

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undo all that you have done during the day. What

are these animals that come during the night? The

first is desire, the second frustration and the third attraction to sensual life. That is why it is said in the Upanishads, "Do not sleep by night". Your inner life or garden has to be carefully tended in the same way

as we take care of the garden here in the ashram. The ashram is a symbol, an external expression

of what should be happening in everybody's minds

and hearts. Ashram life is designed in such a way that it reminds you of illumination every moment you are there. You do not meditate the whole day,

you work instead. You see the glory of divinity while you work as a carpenter; cut and boil vegetables in

the kitchen; do the cleaning and take care of the sick, from dawn to dusk. When the sun rises you see the ashram humming with activity like a beehive

and when the sun sets the ashram is still very active. The inmates of the ashram live a very simple life

and guests or visitors who come from outside are also obliged to live that life. That simplicity of life is a type of penance. Therefore, as far as my ashrams

are concerned, I have just one objective in mind - to

keep alive the atmosphere which will accelerate the

pace of evolution in spiritual life.12

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Ashram is a Sanskrit word, which means o place of spfrituol and physical labour, wliere the disciples and lnrnote.s have to put forth o lot of their physical and mental energy in order to work out their karmas.

- swami Sotyanando

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1983 84

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1983 - first trip

Swami Satyananda and Swami Satyasangananda arrived in Australia in early April and stayed in Mangrove Yoga Ashram till late May. Sri Swamiji gave many lectures and satsangs during his stay including Kriya and Expansion of Mind, Yoga in its Crystal Aspect, Swara Yoga and satsangs for the press.

Swamiji was very approachable during both of his stays. He wou ld wander around the hillside looking at the huts dotted about the bush, inspecting the printing press, kitchen and gardens. As he strolled down around the river, swamis and children would join him out of nowhere for a unique and special darshan.

1983 - second trip

On Sri Swamiji's second trip with Swami Satyasangananda, he opened a weekend yoga seminar on 18th November at Mangrove Yoga Ashram speaking on the need for sadhana, and also on the topics of Tantra and Atma. He also gave satsangs on 'Time, Space and Energy', 'The Role of Guru' and 'The Purpose of Yoga'.

On 21st November was the inauguration of the Kriya Yoga Course with many questions on chakras, healing, Tantra and Vedanta with the Advanced Kriya course starting on 28th November.

The Mantra, Name and Symbol Course began on 2nd December with lectures on existence and dreams,

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Sri Swamiji and Swami Satyasangananda arriving at Sydney Airport

shivalingam, sahaj samadhi, Kali and celibacy. The Karma Sannyas Course was inaugurated on 14th

December by Sri Swamiji with questions on chil­

dren, attachment, surrender and Sri Swamiji's life

in Rishikesh. On the 25th December Swamiji gave

karma sannyasa initiations and there was a Christmas

satsang on the birth of Christ consciousness.

New Year's Eve was celebrated with Sri Swamiji's life

story and spiritual journey.

1984

In early January Swamiji gave a revolutionary lecture

on the Shivalingam and the evolution of conscious­

ness. He then began to travel, stopping in Cairns and

Kuranda and giving satsangs on the ancient science of yoga, meditation and drugs.

In Victoria he inaugurated the Rocklyn Ashram

where he gave karma sannyas initiation and satsangs

on guru, mantra and tantra.

Returning to NSW in February he stopped in

Canberra for satsang, Turramurra in Sydney, then on to Gosford Ashram before reaching Mangrove Yoga

Ashram.

Sri Swamiji then flew to the Brisbane Ashram with

Swami Satyasangananda and gave lectures and

satsangs on the journey to inner knowledge, kunda­

lini, devi and mandala. He proceeded on to Tweed Heads on the Gold Coast, then Lill ian Rock where he

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gave mantra diksha and spoke about raja yoga and

the eight steps. He travelled on to ::ishrams and yoga

centres at Nimben, Bellingen, Taree and Newcastle

giving mantra diksha and satsangs on India's contri­

bution to mankind - yoga, ajapa japa, pranayama

and many other subjects.

Sri Swamiji spoke to an audience at Willoughby in

Sydney before flying to Tasmania in March where he

had programmes in Launceston and Hobart, delving

into the subjects of the expansion of mind and liber­

ation of energy and kund.alini.

He then headed west to Perth where he delivered

lectures on the history of yoga, stress, mantra and other related topics.

Adelaide was his next stop where he inaugurated a

kriya yoga course and spoke on scientific research

on yoga, then onto Camberwell where the ancient

origins of yogic science were explained.

Sri Swamiji then flew to New Zealand with Swami

Satyasangananda and gave inspiring lectures at Lake Whangape on 'Evolving the Forms of Consciousness

- the Symbol' and on 'Fission and Fusion - Tantra'.

In April he was back in Australia and travelled to

Wollongong for an extraordinary lecture on the

evolution of man's consciousness. He said his fare­wells to Mangrove Yoga Ashram on the 7th April.

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When you go back home, the first thing you can teach

your children Is Hod Om Tat Sat.

Hori Is all-pervading immanent reality. The supreme reality 1s not only here, it is everywhere.

Om represents the supreme transcendental reality that

is beyond maya.

Tat means that, Sert is existence.

So, 'that' ls real and this existence is also real. We have to see the reality on both planes - the immanent as well as

the transcendent.

Therefore, I always say Hori Om Tat Sat.

Now I have explained exactly what Harf Om Tat Sot

means. So when your children open their mouths, Harl om. When you bear them, always give them good

samskaras, good karma, Hori Om. If you have missed the

great opportunities of spontaneous spiritual revelations,

why should your children also mfss out? You have been

making great efforts to spirituallse yourselves because

your parents fai led to do so, but why should you fail your children? They grow up in such an atmosphere tha1

spiritual awareness should be a spontaneous event in their lives. This is how a new psychic race will be born.

All of you should be the harbingers of that psychic race.

-swami Satyonando

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On one level the guru and disciple are two, and on another level they are totally one. At

the point where you are totally devoted in meditation, you and guru are one. But when

you have a task to perform, you are separate from the guru and you carry his line, the stream of his energy, the current of his power.

- Swami Satyananda

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I'll give you another room". She said "Oh no, I'm going to come into your room!".

I told her "No, now your fear is manifesting and you have to let it come out. You are young; you are not going to die of a heart attack, so go in the room. There will be fear, your heart will be pounding, there will be palpitations, there will be sweating. Maybe the ghost is coming, the apparition is coming, the spirit is coming; it may be a skeleton, it may be dressed in white with a beard, it does not matter. You must face it." But she could not.

Then I told her "I'm not going to teach you this sadhana. A Tantric has to be a very strong person, very obstinate. He may have fears but he must decide to face them. He should not try to bypass the fear, or to remove the fear or to suppress it. He must decide to explode the fear - explode it completely, so that it comes out. Look, there it is a skeleton. There it is a white ghost and he's looking at you, he's staring at you and when you look down he doesn't cast a shadow". You know that spirits have no shadow.

Exploding the passion

Another shortcut, which again I am not asking you to do, is called shama sadhana; the process of arousing the passion within you and controlling it. Suppose a young woman lies down naked beside you, just touching your body. You feel passion, passion, passion, but you're

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not going to do anything else, remember. You are only exploding the passion, but sometimes it becomes so intense that you just think you are going crazy.

So now you understand what brahmacharya is. You have nothing to do with her; she is just there, she is your symbol, but she has to be a yogini or else she'd go crazy, and you should also be a yogi. She should be an aspirant and you should be an aspirant. She should be strong and you should be strong. She should be able to arouse her passions without succumbing to them, and you should be able to awaken your passions to their fullest extent, that's all. This is also a Tantra shortcut.

Of course, a karma sannyasin can practise it more easily, and I can tell you that it gives you more joy, more bliss and greater tranquillity. It gives you abso­lute pleasure, much more than you get by actually expending, exhausting or terminating the passion. You should not let the passion terminate - let it continue! That is Tantra. Fears, passions - all that you call nega­tive come out. The whole of your consciousness takes the shape of the passion, takes the shape of the fear, and stands in front of you .

In the Hindu pantheon of gods there is a deity called Kali. Kali means 'black'. She is the slayer of time, the destroyer of time. Time is a concept, a category of the mind and she is the killer of that. If you haven't seen her picture you must try to obtain one. She is the ugliest of the ugly, the fattest of the fat. She is nude and has snakes all over her. She doesn't wear a tulsi mala, but a mala of skulls, and her tongue is protruding out as in the lion's pose, all bloody. The eyes are red as if she has drunk bottles and bottles of wine. Beneath her right foot Lord Shiva is lying. This is a symbol of the awakening of all of these forces.

Do not destroy the forces of the mind

Please understand that fear, passion, hatred, jealousy, anxiety, worry, obsession etc. are not negative quali­ties. They are what are in you. You should not suppress them by ethics, morality, religion or guilt. Please do not kill them, do not injure them. They are an aspect of the uprising forces. At the time of the actual awakening of kundalini, when this great, unprecedented, historical event takes place in your life, you are overpowered by absolute fear. You are overcome by constant, consistent, continuous passion for days and weeks together. You are always thinking about sex, sex, sex, and having affairs with every girl or man you know.

Can you imagine that this unprecedentedly great event in your life should be accompanied by such an experience which you call sinful, unethica l, immoral and debauched? That is what has happened to everybody in the past and it is what also happened to me, but I was told beforehand. I knew that all these expressions of consciousness, all these forces

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belonging lo my mind, were not something I should

try to kill or destroy. I can tell you that I have experienced jealousy,

greed, passion, fear, worries, ilnxlettes. obsessions, n<'urosls, psychosis within a very short span of my c><pcrlcncc, and all of you do undergo these experl ences In your lifetime. You must understand that every

person who does not behave properly in society and with his family is not necess;u~ily insane. He may be

undergoing a crisis 1n consciousness and does not know it, because he has never expo~d hunseU to the spiritual realities or life. He has not understood what the mind is. He has not understood what mental force b. In fact, many of our rellgfons do not go paraUel to

the theories of evolution; th<ly don't believe in evolu~ tlon. Therefore the whol~ mlstilke is there.

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A worldwide tradition

The p.tth of evolution is the path or Tantra and it has survived down through the ages. Celtic civ1lisa·

tfons used to practice Tantra. In Central and South Amcrke> the older tribes of Incas and Aztecs used to ptactlcc Tantra. The old Jews In Israel, the Sumerians, the Babylonians and the Hellenes also used to prac­tice Tantra Even today thNe are still tribes such as the Kalahari Kung in Africa who raise their kundallni energy, which they cat• n'um bv a rorm of energetic dancing. All of these groups have understood tllal 1n each and everyone there Is a greater force, much

ercatcr than the ordinary rnlnd, much greater than the ordinary normal Intel lect and that force can control the <lffalrs of hfe. This, In short, Is Tentra. u

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•'

What is ~~~?

Bhakti yoga is the yoga in which your emotions are involved. You want to love and you love. When you love transitory human beings, the love is not amply rewarded, and there is a lot of action and reaction. If you love the divine being, the Supreme Being, if you love God the almighty, the love is consumed in totality. It is not subject to reaction.

Therefore, bhakti yoga is the transmutation of love from matter to spirit. You sing his name. You repeat his name. You think of his glories and greatness with your mind. You try to keep him in your heart and mind all the time, as you do with ordinary things in life. When your mind is given to the attachments of the world, then you feel pain, agony and disappointment. There is always separation. But when you dedicate your mind to God, the divine being, then you find a total satisfaction, and at the same time, an experience of fulfillment.

In bhakti yoga the most important thing is to be able to love God and if you can do this, you should follow the bhakti path. The intensity of love for God has to be such that the total energy, the total awareness and the total mind are consumed. The moment you become aware of your beloved, all your energies are consumed and you forget your surroundings. That is bhakti yoga, the yoga in which the mind is given to the awareness of the Supreme Being.16

-Swami Satyananda

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The publisher appreciates the kind permission of Swami Nitya Abedhananda Saraswati (June Jackson), Swami Nirmalananda Saraswati (Roma Blair) and Swami Mitrananda Saraswati (Melissa Basu) for the use of

various photos.

Contributions from Rishis Hridayananda and Vivekananda Saraswati, Swami Poornamurti Saraswati

(Philip Connor) and Swami Muktimurti Saraswati, are also very much valued as well as those unnamed.

' Excerpt from 'The Yoga of the 1980s' from Teachings af Swami Satyananda Vol. l V p 69

Copyright 1986 Blhar School Of Yoga, Ganga Darshan, Munger, India

First enlarged edition {Indian) 1986

2Withdrawal and Expansion of Consciousness

From Teachings Of Swami Satyananda Val. IV p32

3 Karma Yoga

Excerpt from Teachings Of Swami Satyananda Vol. IV p29

• Awakening Prana Shakti

From Teachings Of Swami Satyananda Val. Ill p226

Copyright 1982 Satyananda Ashram, Australia,

Second Impression 1986 (by permission of Bihar School Of Yoga,

Munger, India)

5 Symbols And A Neti Lota

Excerpt From 'The Inward Journey' from Teachings Of Swami

Satyananda Vol. Ill pS6

' Kirtan Quote

Q & A, from Teachings Of Swami Satyananda Vol. IV p130

7 Guru And Spiritual Life

From Teachings Of Swami Satyananda Vol. IV pl36

8The Fulfilment Of A Dream

Excerpt from 'Evolution Of Consciousness Through Meditation'

From Teachings Of Swami Satyananda Vol. IV pl91

' Philosophy Of Yoga

From Teachings Of Swami Satyananda Vol. IV p205

10 How Does One Find The Right Yoga To Suit The Individual?

Q & A 'The Yoga of the 1980s' from The Teachings Of Swami Satyananda

Vol. IV p81

u Peace At Last

From Yoga Magazine, February 2011 pl3

12Ashram Culture

From Teachings Of Swami Satyananda Vol. II plOO

Copyright 1984 Blhar School Of Yoga, Ganga Darshan, Munger,

Bihar, India

Second edition 1984

u From Teachings Of Swami Sotyananda Vol. IV p301- 2

14 Shivalingam

From: Teachings Of Swami Satyananda" Vol. V p223

Copyright 1986 Bihar School Of Yoga, Ganga Darshan, Munger,

Bihar, India.

First Edition 1986

1sThe Philosophy And Practices Of Tantra

From: Teachings Of Swami Satyananda Vol. V p301

" What Is Bhakti Yoga 7 Excerpt from 'Awakening The Spiritual Man'

The Teachings Of Swami Satyananda Vol. IV p127