Saints: Common to Hinduism and Christianity

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Autobiography of a Yogi describes the extraordinary lives and powers of many modern Hindu saints and yogis. Here, I identified three described in the book along with an explanation of why I found each of them fascinating. I also identified a Christian saint who is interests me and described how Hindus might characterize him/her as a yogi. 

Three modern Hindu saints/yogis that I found fascinating in Autobiography of a Yogi were Gandha Baba, Giri Bala, and Babaji.

Ghandha Baba, The Perfume Saint

Gandha Baba[1], the “perfume saint”, one of the first Hindu saints mentioned in the book intrigued me because of the connection of floral scents/perfumes and saints/relics in Christian belief. Often relics are considered authentic[2] if they exhibit a sweet or floral scent. Saints, such as St. Theresa of Avila and Padre Pio, have been said to have had an “odor of sanctity”, which is defined as a sweet fragrance emanating from a saint’s body around and after death[3]. Exhibiting an unexplainable odor of sanctity would be one of many ways in which a Christian saint could be canonized as authentic[4].

Although the floral perfume miracles that Gandha Baba performed had nothing to do with his own body or his death, it reminded me of the saintly floral scents mentioned in my Christianity courses. I was also intrigued at how skeptical the young Yogananda was about this particular saint. He seemed to expect that it was a simple parlor trick, yet could not fathom how he had done it, thus decided it was a true miracle.

Yogananda (left) with Giri Baba (right)

Giri Bala’s miracle of taking no food or water[5] for fifty years is something I simply don’t understand (but wish I could replicate at times!). As the holder of a Bachelors of Science in Biology, the science behind the necessity of food for the body is preventing my mind from simply appreciating the miracle. I keep trying to figure out HOW? Obviously, if I were a believer in KriyaYoga, I would not question the miracle at all. From Yogananda’s descriptions of “how”, it does make sense to me on some level, as I do believe everything is reducible to a form of energy that science doesn't completely understand yet, and if you could manipulate those energies, you could bring something out of the “apparent” nothing, including nourishment and water that the body requires to stay alive. Perhaps it is because the method, Kriya Yoga, of which to get there is hidden as a secret teaching (must be initiated to learn the technique) to us readers at this point. It has intrigued me enough that I am curious about learning more about Kriya Yoga.

Therese Neumann

I also found it interesting that Yogananda first found the stigmata-plagued Christian saint, Therese Neumann[6] -- who also did not eat -- before he met Giri Bala. From those encounters, it is easy to draw parallels between Hindu and Christian saints.

Babaji

Finally, the Hindu saint/yogi that most intrigued me in Yogananda’s autobiography was the infamous Babaji. Although it has nothing to do with his miraculous nature that is described by Yogananda from his interviews with those that have claimed to have interacted with Babaji. The characteristic that sticks out the most to me is his description of having copper-colored hair[7].  The reason it sticks out to me is that Indians are not known for having red hair and it seems very odd to me. It makes me want to figure out where he might have originated. As a biologist, I am also reminded of genetic anomalies, which I also know[8] are often seen as gifts from God in Hinduism. I can’t help but wonder and question the validity of reports that he has lived ever so long and without change; but, that is the skeptic in me. Babaji to me is the man of myth – one in which is likely based in fact (as many myths are) -- but has been exaggerated and bronzed in fantastical legends over time. Perhaps I need a visit from Babaji to end my skepticism (and wouldn't I be sheepish!). In some ways he reminds me not of Jesus, but of the miraculous visions of Mother Mary that many people have claimed over the years. I can definitely see how the Hindus venerate Babaji though, as he is the epitome of what every yogi would hope to become.

St. Theresa of Avila

As I mentioned above, it is easy to pull similarities between Christian and Hindu saints. Both reflect their devotion to God. St. Theresa of Avila, a Christian saint, would likely have been considered saintly by Hindu standards as well, and I think Yogananda would have made a pilgrimage to her if she had been alive still. Like the yogis/saints that Yogananda spoke of in his book, St. Theresa also raised her consciousness to reflect a union with God, which she called “devotions of ecstasy”[9]. In fact, Yoganada mentions her several times[10] when talking about saints and their abilities and activities.

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[1] (Yogananda 2006, 52-55)

[2] (Brazinski and Fryxell 2013)

[3] (Odor of Sanctity n.d.)

[4] (Canonization of Saints n.d.)

[5] (Yogananda 2006, 505; 510-517)

[6] (Yogananda 2006, 402-409)

[7] (Yogananda 2006, 335)

[8] I have seen documentaries about Hinduism wherein children born with multiple limbs are often worshipped locally.

[9] (Wikipedia contributors n.d.)

[10] (Yogananda 2006, 73; 245; 538)

Works Cited

Brazinski, P.A., and A.R.P. Fryxell. "The Smell of Relics: Authenticating Saintly Bones and the Role of Scent in the Sensory Experience of Medieval Christian Veneration." Papers from the Institute of Archaeology, 2013: 23(1):11.

"Canonization of Saints." Religion Facts. n.d. http://www.religionfacts.com/christianity/practices/honoring_saints/canonization.htm (accessed November 20, 2013).

"Odor of Sanctity." Merriam-Webster.com. n.d. http://www.merriam-webster.com/dictionary/odor%20of%20sanctity (accessed November 20, 2013).

Wikipedia contributors. "Teresa of Ávila." Wikipedia, The Free Encyclopedia. n.d. http://en.wikipedia.org/w/index.php?title=Special:Cite&page=Teresa_of_%C3%81vila&id=582615830 (accessed November 21, 2013).

Yogananda. Autobiography of a Yogi. Los Angeles, CA: Self-Realization Fellowship, 2006.

Finding Dhamma in Perry, MI

            

Dhammasala Forest Monestary Temple

The only source of knowledge is experience. ~ Albert Einstein

28 acres of lush meadows and forests

            Although one cannot learn all there is to know about a religion from one visit to a synagogue, church, mosque, or temple, it behooves the student to visit anyway to bring some reality into his/her studies. By visiting a “holy” place or event of a particular religion the student is able to actually experience the religion (if they let themselves be a part of it as well as an observer). They will observe much more at such an event or location then they can possibly learn from books and lectures alone. It is with this purpose that I set my sites on the Dhamasala Forest Monastery in Perry, MI. I was especially eager to visit this temple, as timing would have me there for the Visakha Puja – Buddha Day – celebration.[1]

According to their website, the Dhamasala Forest Monastery in Perry, MI is situated on twenty-eight acres of land (Dhammasala Forest Monestery). The view is gorgeous and one can see paths that wander across fields and wind through forests of lush green trees.  Three steps lead up to a small deck at the front of the sala (temple), where devotees remove their shoes to the sound of a tinkling wind chime. The sala is a relatively small building with many windows that look out to all sides. It can comfortably accommodate approximately forty adults, who sit on the carpeted floor or small round mediation cushions, allowing for room for offerings before the shrine at the back of the sala and a stage-like area off to the left where the monks sit.  Per the Dhammasala website, etiquette states that one should not point legs (specifically, feet) toward the monks or the Buddha shrine, as feet are considered “low” and the head, “high” – it is a matter of respect (Dhammasala Forest Monestery).

The two monks who were present are currently the only ordained monks at the monastery; another man also stays there, although he is not yet ordained. One monk, Venerable Bhikkhu Maha Kittipan, is from Thailand and speaks no English. The monk whom appeared to be the leader, Venerable Bhikkhu Khemasanto, is an American native to Michigan, although he spent many years in Thailand as a novice, then as an ordained monk, according to their website (Dhammasala Forest Monastery). To my relief, he speaks English as well as Thai and Pali. The majority age seemed to be thirty to forty, although there were children, young adults, and elderly as well. Most looked to be of Asian descent, and I found out later that many were Thai. There were a handful Caucasians in attendance as well, some of whom were spouses of Thai husbands or wives. Whether they were also Buddhist or simple “drug along” as the American monk suggested (receiving giggles), I do not know.

I was semi-surprised to find out that the recitations (with repetition from the lay people) during the vasak celebration was entirely in Pali, so I had no idea what was being said and repeated until I asked later. Most of the people in attendance seemed to be able to follow along well, although one man admitted to me that he only understood bits and pieces. I can see how this could be a deterrent for someone new to the temple that does not know the language… it is hard to participate when you don’t understand what is being said and why. I felt disconnected because of the language barrier. Some people tried to help me understand what was going on and why, but I mostly received instruction in the form of “I think… but, I’m not sure” and was told how to follow the ritual in actions, not in understanding

Thankfully, at one point, the American monk spoke up in English and gave a short dhamma about the celebration and the ritual of circling the sala three times with a lit candle, incense, and flowers to be offered at one of two shrines. He explained that the conglomeration of Buddha statues, flowers, and candles at the back of the temple were not idols, but rather a shrine. It is not worshipped, but given respect in the form of prostrations to give honor to the teacher, The Buddha. He compared the ritual to that of placing flowers on the graves of our ancestors. . Although I didn’t understand all of the words, I made some observations about the ritual:

Vaska – birth, awakening, and death of Buddha

1. Offering of food/supplies to monks
2. Lighting of candles and incense
3. Recitation and repetition by lay people (in Pali)
4. Pouring of water into a dish during chant (Chant is hypnotic and beautiful)
5. Stand in line to pass food community area, after monks are served first
6. Eat – wide variety of Thai dishes (very good!)
7. dhamma talk about dhuka, The Buddha, and the reason for the celebration (in English and Thai or Pali)
8. Get flowers, candle, and incense for offering to shine later
9. More dhamma talk – “We don't own our bodies, we rent, but cannot find the owner” and “All comes and goes” (in English and Thai or Pali)
10. Offering of money tree and other gifts to monks
11. Recitation and repetition by lay people (in Pali)
12. Lit candle and incense, three times around temple. (Three times to symbolize the Birth, Awakening, and Passing of The Buddha)
13. Offering of flowers, incense, and candle to shine (respect, not worship, like leaving flowers at a grave)

            It was very apparent to me that the religious view at this temple was very atheist. This notion was cemented later when I introduced myself and spoke to Venerable Bhikkhu Khemasanto. When we spoke of religion, he made a few comments that I was quite taken aback by: “Believing in mythology is ‘stupid’” and, “Religion is ‘bullshit’”. I didn’t expect this stance against other’s beliefs or his use of cuss words. I am reminded that monks are human too.

I returned to the monastery a few hours after the celebration ended to participate in the weekly dhamma talk and meditation session. I noted a sharp contrast from earlier in the day where I was a bit confused and couldn’t follow along, nor understand what was going on, due to the language barrier. This time, there were far less participants, about 10 – mixed gender and ethnicity, age range from twenty - forty. And this time, to my delight, everything was in English. The dhamma talk focused on dukkha and the four noble truths, as there were many novices in the audience. According to Venerable Bhikkhu Khemasanto, liberation is realizing nothing is constant – everything changes. He explained the four noble truths and how they relate to this concept, answering questions as they arose. He used comparisons and logic to help solidify his points, as well as humor, which the “students” seemed to appreciate.

Following the hour-long dhamma talk and a half-hour break, Venerable Bhikkhu Khemasanto spoke for a half hour about meditation, how it works, and how to practice. He also answered questions about different types of meditation. Then, we all sat in meditation for about a half hour. If used correctly, I can see how meditation can lead to insight and wisdom, but must take a lot of practice and belief in the Buddha’s teachings to reach a point of detachment. I think it helps that devotees have an opportunity to receive instruction from the monks on a weekly basis like this. The monastery also offers retreats on the property for individuals wanting to experience deeper meditation and instruction. While I was there, I was told that there was a seventy-year-old on the property who had been there, meditating in the forest, for a month. Many religious traditions speak of spiritual awakenings after a long retreat such as that. I wish I could have an opportunity to speak to the fellow when he completes his, to learn of his experience.

I enjoyed my visit to the temple and have already visited again to learn more about the Theravada teachings and to practice meditation. The visit allowed Theravada Buddhism to come more alive for me and provided me opportunities to learn more about the religions than what I would receive simply by reading a book, as it allowed me to experience the religion.  

Works Cited

Buddha Dharma Education Association Inc. Buddhist Ceremonies: Festivals and Special Days. n.d. 3 June 2013 .

Dhammasala Forest Monastery. Biography. n.d. 3 June 2013 .

Dhammasala Forest Monestery. Etiquette. 27 February 2007. 3 June 2013 .

—. Homepage. n.d. 3 June 2013 .

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[1] Visakha Puja is one of the holy days in the Buddhist tradition. It occurs on the first full moon in the month of May and commemorates a trifold importance to Buddhists: the birth, awakening, and passing of The Buddha, or Siddhartha Gautama. I was pleased to see that I would be able to observe and experience more of the culture and tradition of the Buddhist tradition by visiting during such an occasion (Buddha Dharma Education Association Inc.).

Traditions - A Line in the Sand

Salam Alaykum, my readers! And Happy New Year! (albeit a bit late - but at least the earth is still turning with us still on it!)

My blatherings have trailed off for a time because I had become buried in the humdrum of life. Well, it hasn't been all humdrum... The holidays were fantastic as I celebrated Christmas with my family. I may know where the date of December 25th originates, and I may no longer be a card-holding Christian, but I love our family holiday traditions. This year I found that they were more important to WHO I AM than I ever before realized. 

Its interesting how life shows you your priorities when you lest expect it. My sweet man and I were traveling a few rough roads over the course of fall, but we were trying... trying t hold on to what we had found in each other, yet grappling with learning the fine technique of compromise. In this process, we fell not to blending our boundaries, but drawing them firmly in the sand. My line was Thanksgiving. 

I had told myself over and over again after my divorce that I should never allow myself to be completely lost in another person again. It is important to maintain an independent persona to avoid becoming lost, floating in the realms of depression, not knowing who you are anymore. I decided that there were certain things I was not willing to give up to keep my romantic partner happy. One of those things was the dream of having my family with me for those wonderful traditions we celebrate each year. I think that this need to have my partner at my side for such events became ever more strong due to the fact that every other year I must face them without my children, as I must now share them with their father, separately. This loss is simply too much for me to bare alone - when there IS someone in my life who (in my mind) SHOULD be there with me, understanding my pain in those moments. This past Thanksgiving was the first time I was going to not have my kids with me. And Christmas was to follow much the same. 

For reasons I still don't completely understand, my sweet man decided he did not want to attend ANY Thanksgiving with me nor with his family. I pleaded, but it was a resolute, "NO." I felt devastated. I almost didn't even go to my parents' house. I just wanted to sleep in my dark living room, on my comfy couch, with the shades drawn. Finally, I decided that the tradition was more important to me. I called him up and told him I was done. I didn't want to live this way, being alone when I thought I had a family. I picked myself up by my bootstraps and went to my parents'.

A week passed and we didn't speak. I missed my neanderthal man, but I wanted certain tings in my life, and my man by my side for the things I find important is one of them. I missed having a family, and I have a belief in the way family is "supposed" to be; at least the way I wanted it to be. 

I honestly can't recall what happened to bring us back together, but it seemed neither of us really wanted to be apart. We missed each other, no matter how much we drive each other crazy at times.  I worried as Christmas came, because I was afraid he would back out again and again I would be alone. He stayed true to his word, however, and he not only stayed with me on Christmas day (I was very willing to go to his family's Christmas, but he wanted to just stay home), but also joined my family and I when the children returned on New Years Eve. I felt whole. I had a family again.

Since our return to each other, we have learned how to compromise, even in regard to the holidays.  I can tell our love grows more and more each day, and I find that although he is not romantic in a traditional sense, he does sweet things to take care of me... he even sought out Stouffer's Mac & Cheese and a Coke for me one evening when my uterus felt like it wanted to explode. Who needs flowers when you have a sweet man to hold you and make you feel safe and loved?

Compromise is extremely important in relationships, but so is individuality. If you must draw a line in the sand, make sure that you are doing it for the right reasons. It must not be about control, but about being true to yourself. Don't forget that you fell in love with your partner because of who s/he was when you met them - do you really want to lose all of his/her individuality to the relationship?