Light of the Spirit Blog

How Karmic Debt is Used by Great Masters Such as Jesus

May 18, 2017 by Abbot George Burke (Swami Nirmalananda Giri)

To someone who asked how Jesus could have a personal karmic debt requiring the crucifixion for its expiation if he had become Christ and was in total conscious union with the Absolute.

This was part of the Great Sacrifice made by Jesus. Definitely he had no compulsory karma whatsoever. But he willingly retained the karmic debt in order to facilitate his mission as a World Savior.

He could have just consumed that karma and let the world continue to muddle through, but did not.

Masters are able to retain karma to use as a kind of karmic thread, a means by which they can more easily reincarnate back in this world.

A master plans for his future

For example, Master Yogananda had decided in detail upon his next earthly life in India when he will wander by the Ganges throughout with just a few chosen disciples. For a year prior to his mahasamadhi he had occasionally been warning his disciples that he would be leaving this world in the near future.

Naturally, most of them just could not take it in, one of the reasons being that he scheduled an ocean voyage to India for 1952 and designated the disciples who would be going with him. For some years he had basically lived without eating. He had a little clear plastic “satchel” in which he took nuts and fruit with him during the work on Lake Shrine. And that he mostly gave to the workers, who found that a tiny mouthful stopped all hunger and thirst and gave them the energy for the day’s hard work.

Paramhansa Yogananda - The Last Smile But toward the end of his remaining time he began only eating elaborate Indian food, giving great attention to its preparation. Much of his time before the Indian Consulate’s visit at whose banquet he planned to leave his body, was spent perfecting various Indian bazaar dishes for his honored guest, particularly singharas (samosas). In over thirty years in America he had never been able to duplicate them exactly like those in Calcutta, but at last he succeeded.

Mastering karma

By using his karma at will, not being under its power at all, he created a karmic force in that last year which would facilitate his return. For no matter how trivial a desire, decision or action, if unfulfilled or undissolved it will being a person back to incarnation. (A great nineteenth-century master, Sri Brahma Chaitanya of Gondawali, Maharashtra, told of a little girl who had been brought back to rebirth solely because she wanted a necklace! When she gave to him, silently indicating that she was offering it to God, she left her body after a few days.)

It was the same with Jesus. Neither karma nor karmic debt mean to the Masters what it means for us.

More on Karma

The Important Need for “Reincarnational Health”

May 14, 2017 by Abbot George Burke (Swami Nirmalananda Giri)

reincarnational health Q: I want to ask you if you know how one can communicate with family members that have passed on, and if you can offer any pointers in that direction.

It is very important–necessary, actually–that after a certain time in earthly incarnation the human being leaves the body and spends time in an astral world so the previous life experiences can be assimilated into the individual’s psyche.

And equally important is the rest and rejuvenation of the person’s astral and causal bodies so in the next life the person will be born in an appropriate body that will be charged with the life force needed for that life. This vital cycle must go on uninterruptedly after death for the sake of what we might call “reincarnational health.”

Two things interrupt and interfere with that needed preparation for a next life.

Being drawn back from the astral world into this world (though in an astral body) and focused on the past life in its various aspects that the evolving individual needs to leave behind and move forward and prepare for the next life. It is like a level in school. When it is over, it is over and should be moved beyond.
Contact by the departed with loved ones after death can cause anguish at seeing their sorrow over the departed’s absence, and can even in time cause them to be earthbound and unable to go back into the astral world where they should be. As a result they can become wandering spirits, tormented by their inability to communicate with “the living.”
The desire to be with and able to communicate with embodied people can cause them to reincarnate too soon without have gotten the rest and regeneration their subtle bodies needed. As a result in the next life they will be weak in health and susceptible to many physical problems and ailments.

The way things are

The universe is a school which has rules, and those who ignore or break the rules run into difficulties. They are not punished, they just undergo the consequences of not following that which is designed for their continued welfare and happiness in whatever world they may be.

When loved ones leave this world they can experience real distress and mental anguish at the sorrow of those they leave behind, since for a short while they can feel the emotions of the mourners. Therefore those who love them should do their best not to sink into grief, but should rather think of the departed with love and appreciation and pray deeply for the progress of that dear one’s soul. Prayers for the departed are effective means to uplift and free the departed to prepare for the subsequent life.

There is nothing wrong in vividly remembering those who have left the earth plane, but always with love and blessing and prayers for their continued progress. Their absence is sad for us, but they have not died, just gone to another dimension. But a selfish desire to pull them back and be with them as before death is very harmful to us and them.

Freedom to grow is needed in every world in which we may be born and evolve. We must let them go. They belong to God and to the cosmos. Jerry Jampolsky was right: Love is Letting Go.

Further Reading:

Who Is the Krishna of the Bhagavad Gita?

May 6, 2017 by Abbot George Burke (Swami Nirmalananda Giri)

Krishna and Arjuna on the battlefield of Kurukshetra It is time for us to understand who the figure of Krishna really is–and what the Gita really is, as well.

First we must understand the context of the Gita. The Gita is seven hundred verses within an epic poem known as The Mahabharata, that chronicles the Mahabharata (Great Indian) War that took place about three thousand years ago (according to the calculations of Swami Sri Yukteswar Giri).

The original poem was written by the great sage Vyasa, perhaps the single most important figure in Indian spiritual history. The Bhagavad Gita is the supreme scripture of India, for it is the essence of all the basic texts that came before it.

Further, it supplies a psychological side to spiritual practice that can be found in no other authoritative text. If someone desires, he can confine his study to the Gita alone and yet know everything that is in those texts. Although it contains some references to elements distinctly Indian, it is the only universal scripture, its teachings being relevant to the entire human race.

History or Philosophy?

Having said that, we must realize that although the Gita takes the form of a conversation between Krishna and Arjuna on the eve of the Great Indian War, it is not a historical document in the literal sense. Rather, Vyasa chose this critical juncture in Indian history as the setting for a complete exposition of spiritual life–itself a battle of sorts.

It cannot reasonably be thought that Krishna and Arjuna sat in a chariot in the midst of a battlefield discussing all the topics presented in the Gita–and in metrical stanzas of four lines containing eight syllables each (and sometimes eleven syllables when Vyasa needed the extra length to get in all his ideas).

Rather, the Gita is Vyasa’s presentation of the Eternal Dharma, though there is no reason to doubt that the wisdom of Krishna is embodied in it, or that much of it–at least in general–was spoken to Arjuna at Kurukshetra.

Vyasa’s masterpiece

One of India’s greatest yogis in the twentieth century was Paramhansa Nityananda of Ganeshpuri. One day someone cited a portion of the Gita, prefacing it with the statement: “Krishna said in the Gita….” Immediately Nityananda said: “No. Vyasa said Krishna said….” This is the correct perspective on the entire Gita.

What we are reading is the enlightened understanding of Vyasa, who in the Gita is presenting us with a digest of the yoga philosophy of the upanishads combined with both yoga psychology and instruction in yoga meditation. If all other scriptures and commentaries disappeared and only the Gita remained, the Eternal Dharma would still be intact and suffer no loss whatsoever. That is why once a year on Vyasa Purnima he is to be honored.

Vyasa, Krishna, Atman and Paramatman

In general, then, Krishna is the voice of Vyasa, but within the Gita he is at times the voice of both the Atman and the Paramatman. So when we ponder the meaning of his words we should consider how they might be understood in this dual manner.

For example, when Krishna tells us to fix our minds on him and worship him single-heartedly and steadfastly, he is not telling us to worship a God that is outside, but That Which is the inmost dweller of the heart. He also means that the focus of our attention must be on our individual being as well as on the Infinite. For they are one in essence.

This is taken from The Bhagavad Gita for Awakening, Abbot George Burke’s commentary on the Bhagavad Gita.

Note:
We now have the entire text of Abbot George’s new translation of The Bhagavad Gita—The Song of God available for reading online here, and also in print here and as an ebook here. We encourage readers to make the Bhagavad Gita part of their daily spiritual study.

Is Initiation Necessary? Does Initiation Empower a Mantra?

May 3, 2017 by Abbot George Burke (Swami Nirmalananda Giri)

soham Q:I am wondering if the So’ham mantra requires initiation, as many mantras do. I am also wondering if the Om Namah Shivaya mantra requires initiation.

A: Certainly neither So’ham nor Om require initiation because they are innate in each sentient being.

As far as ishta mantras such as Om Namah Shivaya are concerned, opinions differ. For example Ma Anandamayi said no initiation was necessary. (She also said that the usual mantric forms are not necessary–that the simple name of a deity is sufficient.) Paramhansa Nityananda of Ganeshpuri often recommended the japa of mantras, especially Om Namah Shivaya, but never gave initiation to anyone.

Practice can reveal what is true for the individual yogi.

It is very important to understand that it is utterly erroneous to say that initiation empowers a mantra. That is impossible, since the mantra is already divine sound (shabda) and contains all power. However, initiation can empower the sadhaka and render his various bodies more responsive to the inherent power of a mantra.

Further Reading:

Om Yoga cover-The means to attain the purpose of life We recommend the book Om Yoga Meditation by Abbot George Burke, available for reading on our website here, or in print here, or as an ebook here.

Here is what the Reverend Gerry Nangle said in her five star Amazon review:

“This book describes the nature of the limitless divine and offers practical, simple ways to rediscover it within the self. Parts of sacred scriptures are included that enlarge the theory in the book and also resonate somewhere in the self. I found myself wanting to take time to ponder the scriptures and eager to read ahead at the same time.”

Understanding Karma as the Basis of Reincarnation | Podcast

April 28, 2017 by Abbot George Burke (Swami Nirmalananda Giri)

understanding karma podcast 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.

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If you do not see the player above (it won’t show in emails), click here to listen to Understanding Karma as the Basis of Reincarnation. Podcast length: 50:30 minutes.

The Holiest Place in Christendom: The Church of the Holy Sepulchre

April 13, 2017 by Light of the Spirit Monastery

Armenian Cross Last year, in May and June of 2016, Father Seraphim and Brother Simeon of Light of the Spirit Monastery were fortunate to make their first pilgrimage to Israel and Palestine. They spent much of the trip visiting (and revisiting) The Church of the Holy Sepulchre, properly called the Church of the Resurrection.

This is the holiest place in Christendom, for the large complex houses many important sites of Jesus’ life. It was built by the Emperor Constantine at the behest of his mother, the Empress Helena, and was destroyed and rebuilt several times during its long history.

Most importantly, inside is the hill of Golgotha, the site of Jesus’ crucifixion, as well as the Tomb of Jesus, where he was buried and from which he arose from the dead. Recently the “Edicule,” the 18th century shrine built over the tomb of Jesus was restored in a nearly year long project, to address safety concerns and for archaelogical study. It has recently been re-opened to the public.

During our visits we took many photos (some of which can be seen in our Holy Land photo albums), and during this Holy Week and Easter season, we would like to share a few of these photos with captions below each one with our readers.

the entrance to the Church of the Holy Sepulchre

Standing before the doors of the Church of the Resurrection, commonly called the Church of the Holy Sepulchre, Fr. Seraphim speaks to a pilgrim from India. When she visited Jerusalem several years ago she found it so holy she decided to live there, within the walls of the “Old City,” so that she could visit the holy sites daily.

the stone of anointing, just inside the entrace to the Church of the Holy Sepulchre

The Stone of Anonting is just inside the doors of the Church of the Holy Seplulchre, near the foot of Golgotha, where Jesus was crucified. This is the stone, or a representation of the stone, upon which Jesus was anointed before his burial.

Pilgrims from around the world touch the Stone of Anointing. Touching is believing, in this case, and brings home the reality of what happened. People kiss the Holy Stone, lay their hands and foreheads upon it, and place their rosaries and important personal items upon it to receive its blessing.

The altar at the site of Golgotha, the place where Jesus was crucified
The shrine of Golgotha where Jesus was crucified, up and to the right on entering the Church of the Holy Sepulchre, ornamented with large silver icons by the Czar of Russia. In the floor beneath the altar is a silver disk with a hole in the center, marking the place of the Crucifixion. Like other pilgrims, we knelt inside the altar and touched this holy spot (many times!).

The Edicule, the 18th century shrine built over the tomb of Christ

A rare quiet moment at the “Edicule,” – the shrine building of the Holy Sepulchre at the heart of the Church of the Resurrection, which houses the tomb of Christ, from which he arose.

Looking inside the doorway you can see a small white marble altar, on the top of which is the remaining part of the stone which the angel rolled away from the entrance of the tomb. Outside the entrance are two members of the Brotherhood of the Holy Sepulchre, who maintain many of the holy places within the church.

The Edicule from above in the Church of the Holy Sepulchre

The Holy Sepulchre seen from the balcony above, in the Armenian chapel. From here we could see a wide range of pilgrims from around the world. This included devout Muslims, for whom Jesus was seen as a prophet.

The reinforcements seen around the shrine were the preparation for the major repairs which occured during and in the year after our visit, courtesy of an American donor. The restoration is now complete. (See the videos below.)

Inside the tomb of Jesus

Inside the Holy Sepulchre, the small dark room in which thousands of pilgrims come to kneel each day, venerating the stone cover beneath which lies the stone from which Jesus rose from the dead. The embroidered cloth proclaims “Christ is Risen!”

A news piece about the restoration of the Edicule. (Youtube link here.)

A National Geographic video showing aspects of the restoration. (Youtube link here.)

To see more photos and articles about our pilgrimage to the Holy Land, visit our Monks’ Pilgrimage page.

The Bhagavad Gita—The Song of God Now Available

April 6, 2017 by Light of the Spirit Monastery

A new translation of the most important spiritual classic which India has produced.

This week we have published Abbot George Burke’s translation of the the Gita, The Bhagavad Gita—The Song of God. It is available in print and as a Kindle ebook at Amazon.com. The print version is only $12.99, and for a limited time, the ebook version is only 99¢. We urge readers to take advantage of this publication special.

Often called the “Bible” of Hinduism, the Bhagavad Gita is found in households throughout India and has been translated into every major language of the world. Literally billions of copies have been handwritten and printed.

The clarity of this translation by Abbot George Burke makes for easy reading, while the rich content makes this the ideal “study” Gita. As the original Sanskrit language is so rich, often there are several accurate translations for the same word, which are noted in the text, giving the spiritual student the needed understanding of the fullness of the Gita.

The Story of the Gita

Several thousand years ago in north-central India, two people sat in a chariot in the midpoint of a great battlefield. One of them, the yogi Arjuna, knew that it would be not be long before the conflict would begin. So he asked Krishna, the Master of Yoga, what should be his attitude and perspective in this moment. And above all: What should he do?

There was no time to spare in empty words. In a brief discourse, later turned into seven hundred Sanskrit verses by the sage Vyasa, Krishna outlined to Arjuna the way to live an entire life so as to gain perfect self-knowledge and self-mastery.

The battle was ferocious and everyone lost. Only a handful remained alive. But when Vyasa wrote his epic poem, the Mahabharata, he put Krishna’s inspired words into it as a precious jewel. Instantly they were extracted, named The Song of God (Bhagavad Gita), and circulated throughout the subcontinent of India.

What is the appeal of the Gita?

It is totally practical, free of any vague or abstract philosophy.
It is not dogmatic. At the very end Krishna says to Arjuna: “Now I have taught you that wisdom which is the secret of secrets. Ponder it carefully. Then act as you think best.” No threats, no promises, no coercion. It is all in the reader’s hands.
The Bhagavad Gita tells us that we can attain a Knowing beyond even what it tells us. And it shows us the way.

For those unable to make a spiritual journey to India, a greater pilgrimage can be made by anyone anywhere in the world by simply reading The Holy Song of God, the Srimad Bhagavad Gita. It will be a holy pilgrimage of mind and spirit.

NOTE: We will also soon have the chapters of this translation available for reading on our website.

Reincarnation: Its Causes and Consequences | Podcast

April 4, 2017 by Abbot George Burke (Swami Nirmalananda Giri)

Abbot George Burke and Bianca Vlahos 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.

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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.

Questions About Esoteric Christian Cosmology

March 29, 2017 by Abbot George Burke (Swami Nirmalananda Giri)

Q: In the beginning of Robe of Light the separateness of God and the individual soul is stated and, if I understood correctly, the possibility of the soul to partake in the consciousness of God, but always being separate from Him. Is my understanding correct if I conclude from this that you are saying that perfect union with God is not possible? Or does it mean that it is not possible unless the individual ceases to exist?

The individual spirit is never separated from God, but is nevertheless distinct from God. We are always one with God, but there is a difference: God is always infinite, we are always finite. Although we do not “become God” in the sense of being infinite and no longer individuals, we can participate in certain aspects of the Divine Consciousness. The how of that is what Robe of Light is all About.

Union with God is not only possible, separation from God is impossible. Equally impossible is the cessation of the individual spirit.

Our problem is that we do not realize or experience the eternal order of things. The words of the Prodigal Son’s father could easily be the words of God to the individual spirit: “Son, thou art ever with me, and all that I have is thine” (Luke 15:31).

Q: My second question is about the meaning of Jesus Christ’s life for all of humanity. How exactly was his mission important for us? I know Robe of Light deals with precisely that issue, but does that mean that before Christ incarnated, it was impossible for a normal human being to become enlightened? Or more difficult?

The great Master Teachers such as Jesus have a twofold meaning: a universal meaning for all human beings as a manifestation of spiritual perfection which all can draw inspiration from, and a personal meaning for all those for whose benefit they specifically were incarnated at a certain time at a certain place.

Q: What, then, is the meaning of Jesus’ paying back the debt for “original sin” and the concrete consequences for a truth-seeker today versus a seeker 1000 B.C.?

Jesus as a person is unique among teachers because of his having been Adam and therefore with a meaningful karmic connection with a great many people, but that does not make him superior to the other avatars, or even indispensable. As Yogananda often said, we must come to realize that on the highest level there is no difference between one master and another.

Jesus’ incarnation and crucifixion was for the expiation of his personal karmic debt–not to God, but to that segment of humanity in this creation cycle that had been affected by his past negative actions and influence. Yet all humanity has been benefitted by his incarnation to different degrees and in different ways to some extent. However, if Jesus (or Krishna or Buddha, etc.) had not been born, human beings would still have managed because of their innate divine nature.

Every great Master is unique, but not absolutely necessary for anyone. By that I mean that there is no one whose “salvation” depends on a Master without whom they cannot attain liberation (which is what salvation is). Yet, just as individuals from life to life come into association with those with whom they have past karma or present affinity, so it is with the great Way-showers.

However the only requisite for a human being is the attainment of conscious union with God as a result of evolution of their consciousness. Great Souls come into the world for that purpose, and although in the divine plan there are those who have an affinity for one out of the many there is no one savior for all or even for an individual.

Read Robe of Light: An Esoteric Christian Cosmology on our website, or in print or as an ebook from Amazon.com.

Questions About Om Meditation

March 21, 2017 by Abbot George Burke (Swami Nirmalananda Giri)

Q: Can Om only take one so far in the direction of Self-realization? Should Om be let go of at a certain point, or is the practice retained? Can a still and silent mind be achieved if there is still Om with the breath even if it is very subtle? In my practice the intonations of Om have softened and become like a wisp of smoke that is almost indistinguishable and inseparable from the breath–even indistinguishable from the breath.

In the scriptures that deal with yoga and meditation, such as are cited in Om Yoga Meditation and The Word That Is God, Om is declared to be both Brahman and the Self. Self-realization is the realization of Om as the Self and Brahman–the individual Self (jivatman) and the Supreme Self (Paramatman). Om is itself the revelation of Brahman and the Self.

Therefore there is no question of letting go of Om in meditation. Rather, as you have experienced for yourself, in meditation (and outside as well) the japa of Om becomes increasingly subtle just as you have described. And in time that is experienced not just as the movement of the breath, but as consciousness itself. For Consciousness and Sound are discovered to be the same, as Purusha and Prakriti are the same–not two. Therefore the Chandogya Upanishad (1.5.3) says: “The breath is continually sounding Om” because the two are one.

Q: While being with Om and the breath I have also focussed on letting go of thoughts, feelings, etc. Obviously, there is a way to go in that practice and I am seeking your advice.

There is no need to think of letting go of thoughts, feelings, memories and suchlike. Instead just relax into the mental sound of your intonations of Om and let Om fill your entire awareness.

I hope you will occasionally reread or skim through Om Yoga Meditation [on our website] to keep these ideas vivid in your mind.