Dear Friends,

Padma and I wanted to share a bit more in depth about our experience at Ananda in Italy where we went for the inaugural initiation of nayaswamis and other renunciates for the Nayaswami Order on Friday, November 20.

Swamiji has long recognized the need to create the opportunity for individual devotees to give themselves fully to the spiritual path by taking vows of complete renunciation. Efforts in the formative years of Ananda Village in California proved premature, for the demands of its work precluded the separation of men and women that would be necessary to support traditional (celibate) monastics.

Nonetheless, his creation of the Nayaswami Order was not wholly unexpected. In 2004, not long after he moved back to India, he was inspired to create a worldwide Ananda Sangha Order. The Order describes both the precepts that underlie the teachings of Self-realization and the stages of commitment and participation including traditional monastic renunciation (sannyas). But it stopped there and did not include provision for initiating new swamis. For this he had another dilemma: the leaders of Ananda are generally married couples. If he were to initiate a single person as a swami the obvious implication would be that this person was to be Kriyananda’s successor.

Pending the inspiration to resolve this dilemma, Swami Kriyananda nonetheless encouraged a small band of men (and women, separately) mostly in India (and a handful at Ananda Village in California) to take up the renunciate lifestyle as brahmacharis (celibate monastics). An adequate degree of separation was now possible between men and women, and in India, especially, with Swami Kriyananda in residence and guiding it, it was now time to take a few steps in this direction.

At last, in June of this year (2009), a new inspiration came to him! As will be described in the preface to the upcoming book, A New Age Reunciate Order, he was, at the time, at Ananda in Italy, and very close to death. It was as if the satanic force was attempting to block an inspiration whose time had come. Suddenly one day, from one moment to the next, a miraculous flow of grace and inspiration came flood-like into his body and mind and an instantaneous recovery occurred. He announced that a new and international order of swamis was to be born!

Still it was months before he could put pen to paper (a euphemism, merely, for he writes by typing at the computer). Barely was the “ink” dry, however, when he announced that the first initiation of swamis and other renunciates would take place a week before Thanksgiving at Ananda in Italy (near the town of Assisi). In an email to us, he let it be known that individuals would have to apply: there would be no appointments or invitations. Padma and Hriman immediately called him in Italy to ask to become nayaswamis and Swamiji accepted unhesitatingly. He seemed very pleased and invited us to come to Assisi for the initiation. So with about ten days’ notice, on a “wing and a prayer,” we set about making our plans.

Even a quick reading of the text of the new order reveals the spiritual bar to have been set high. Having been reading the manuscripts during the preceding weeks, we had no reason to be confident that we qualified. In this we are not alone! The wisdom so evident throughout the text includes the requirement that an applicant shall have demonstrated “notable progress” in overcoming desires and ego-affirming tendencies as particularly described in fourteen specific “tests”. While for the future a typical applicant would go through a period of years (perhaps six or more, or even a lifetime) in a preliminary stage of renunciation known as tyaga (for married individuals) and brahmacharya (for singles), some members of Ananda, especially of long-standing, were eligible for the final vows of sannyas: that of swami (now to be renamed, nayaswami, or “new” swami). For nayaswamis who are married, celibacy even in marriage, is the expectation. So, too, is the vow never to remarry. For those in the tyaga stage, a commitment towards celibacy is the goal. It is directional as the text of the Order puts it. A brahmachari (brahmacharini, female) commits to live the preliminary vows as a single person until such time, if ever, as he or she is secure in the life of renunciation and celibacy and feels ready and is accepted by three (unrelated) nayaswamis, for final vows. Final (nayaswami) vows for those in the tyaga stage also require three nayaswamis’ approval.

If you are curious about the seeming innovation of including married couples, many great saints of both east and west have been married. Lahiri Mahasaya is one well known example among the gurus of Self-realization. So, too, was another in our line: Swami Sri Yutkeswar (he also had a child). The title “swami” was conferred on him by Babaji at the Kumbha Mela (as described in Autobiography of a Yogi) even though Sri Yukteswar was still married. (As author, he used the title along with his family name for his book, The Holy Science). Yogananda gave vows of sannyas to Rajarsi Janakananda, his most advanced disciple, even while Rajarsi was still married. Nor is a married swami unheard of in other lineages. In this new age and in this new Order it is not the outward form or state of life that determines true renunciation but one’s inner state of consciousness. Among the thousands who have left traditional monastic vocations in the last many decades, most entered the married state while retaining their dedication to selfless service and prayer. No longer must marriage be a bar, or worse yet a stigma, upon those whose dedication at least equals that of traditional, celibate monastics. Swamiji has noted, sadly, how many traditional swamis he has met in India are arrogant, expecting service to be rendered to them by the laity. In the west monasticism has tended towards suppression of the ego, reflected, by example, in the tradition demanding unconditional obedience to one’s superior regardless of that person’s level of wisdom.

From the west coast communities of Ananda, six colony leaders (three couples) were invited to Italy, traveling separately but arriving in Rome together on Wednesday, November 18 (along with a handful of others from here or there). That afternoon we gathered at Swami Kriyananda’s home a short distance from the Ananda community and retreat center in the hills above Assisi, Italy (the home of St. Francis). Another couple, the Schuppes, leaders of Ananda in India, were present together with two couples and some singles from the center in Italy. Swamiji wanted to know what questions we had, whether individually or in terms of the precepts of the Order. We had many! A lively session ensued with much discussion. Some minor changes were proposed and accepted to the description of the Order. An option for a one-year postulancy period for the preliminary stages was included.

Curiously much discussion centered on the colors and the outfits to be worn in the various stages of renunciation and the habit to be worn by nayaswamis. For the tyaga stage a new color was decided upon: aquamarine, between green (representing the heart) and the blue (for the nayaswamis). The nayaswami habit is full length worn over matching blue (uncreased) trousers and with a simple neckline. Daily wear might include a variation that is distinctly Indian: a long loose top (kurta) over the Indian style pants. In all cases it is encouraged that each member of the order wear some (even token) article of clothing in the distinct color of one’s stage of renunciation. It was acknowledged that in India any type of monastic apparel is acceptable in public. In America and especially in the urban Ananda centers, more leeway might be needed until both wearers and the public are comfortable and accepting.

The next morning, Friday, we awoke early to attend a three-hour meditation with the other initiates which was held in the Temple of Light (whose design was the inspiration for the Ananda Meditation Temple in Bothell). Later in the day we again met with Swamiji for more discussion.

At 4 pm that afternoon we gathered in the temple again for a one-hour meditation prior to the initiation ceremony at 5 pm. All initiates were dressed in white from head-to-toe. The ceremony was to be simple in its elements but this in no way compromised the power and blessings felt by all. The temple was crowded with attendees. The initiates sat in concentric circles in the center of the temple (beneath the glass cupola high above) with the nayaswami initiates in the first circle and the others behind. On the floor in the center was a brass or copper brazier in readiness for a fire ceremony.

Swamiji entered the temple at 5 p.m. After an opening prayer, he spoke for some thirty or forty minutes on the meaning of renunciation, the goal of ego-transcendence, and the vows we were about to take. Beginning with the one-year postulants and proceeding to the tyagis, tyaginis, brahmacharis, and brahmachinis he had each group recite their vows responsively and come forward to him, kneeling, for his blessing. He then placed a scarf (white, aquamarine, or yellow) on each. The vows were in Italian or English as circumstances dictated.

For the group of twenty-two nayaswamis, we recited our vows responsively seated or standing around the fire. With each sentence of the vow, we placed a spoonful of ghee (clarified butter) into the blazing fire, taken from a cup each of us held. Swamiji then directed us to prostrate ourselves full length on the floor facing the fire. The energetic impact of this (unanticipated) prostration cannot be understated. Each of us felt a great blessing like a cresting wave of karmic purification. He then had us sit up and come forward individually for his blessing and to receive our blue scarf which he placed around our neck. As Padma and I each received our scarf Swamiji announced aloud that he was also appointing us as kriyacharyas (kriya ministers, authorized to give kriya initiation). This was a complete and utter surprise to both of us. (He did the same also for Uma McFarlane, local minister and teacher at the center in Italy.)

This mere description of the occasion does little to convey the spiritual power and the profound sacredness of the experience. Time was suspended as if eternity descended to embrace us. All bodily sensations such as awareness of comfort, discomfort, thirst, hunger, heat or cold were converted into vibrations of divine joy and the presence of the masters. Swamiji emanated bliss and wisdom that yet co-existed comfortably with a simple, common sense presence of mind, as if the personality of Swami Kriyananda and the state of transcendence that flowed through him were one and the same.

After a brief closing meditation, it was suddenly over. The sacred vibrations which had hung like an invisible oscillating curtain slowly began to evaporate into irrepressible smiles. It was difficult to speak. With some effort, we began to say things like “congratulations” or “complimenti” to one another. Hugging — as Italian as pasta and pizza — was suddenly in noticeable but natural abeyance. The atmosphere was prayerfully joyful and awe-filled.

We eventually found our way to the dining room for an Indian feast which was quite possibly the most delicious large-scale Indian banquet we’ve ever tasted, though our prejudice is happily admitted. We sat next to Swamiji who was as gracious as ever with the nonstop visitors to his table. If he ate anything at all, we never noticed, for it seemed he mostly beamed bliss and love to everyone.

The next three days, Saturday through Monday, alternated with daily meditation, rest, visits with Swamiji at his home, morning excursions to a local village for cappuccinos, and a tour of new developments in the community and center. Saturday we went down the mountain to the town of Assisi for shopping and lunch. Sunday included the weekly Service (conducted by local Ananda Assisi lightbearers) and visiting Swamiji again at his home where we got to preview with him two new TV productions: the Bhagavad Gita TV shows (longer than the YouTube ones) he taped while in America for broadcast in India (and elsewhere); and, the first-cut footage by an Italian film crew that had recently interviewed Swamiji on location in and around the Ananda center and Assisi.

Monday, our last full day, was one big feast: first an outing to a restaurant in Assisi for lunch. This included pasta, salad, and fresh bread. The olive harvest had just been concluded and the olive oil was freshly pressed. Yum! That evening we caravanned to a villa in the mountains nearby but off the main road on several miles of dirt road to where a locally famous chef had prepared a fifteen course vegetarian banquet. In a large room with a giant open fireplace that blazed cheerfully, we were served course after course. Fortunately, the portions were thoughtfully scaled to the human gastrointestinal anatomy and we were able to enjoy each dish. What were they? Ahem, well, several pastas of course, different types of bruschetta, naturally, a lentil dish, salads, and two desserts including tiramisu, an Italian favorite.

The next day we gathered one last time at Swamiji’s home for a final blessing. This time we asked if we could bless him. He gladly accepted, saying afterwards, “that felt good!” He was clearly very pleased and delighted that this new renunciate order had at long last been born. Master, he knows, and we do also, is pleased with his disciple, Walter (as Master lovingly called Swamiji then). The courageous and bold step of this new Order’s creation is yet another indication and evidence that Swami Kriyananda is, as he has long been, Paramhansa Yogananda’s foremost living representative who carries the mantle of leadership for Yogananda’s work. In the Master’s name and with the Master’s blessing, and as a swami initiated into the Giri (“mountain”) branch of the ancient swami order, Swamiji has used the spiritual authority given to him to initiate a new branch and direction for the traditional swami order.

The newly created order includes an invitation to swamis throughout the world to join without any further requirements than their application, their willingness to live by its precepts (including its habit), and taking (by signing) the vows. The ancient swami order, last reformed centuries ago by the adi (first) Swami Shankyacharya, has become out of date. No longer do swamis roam the countryside of India by foot, staying no longer than three days in any single place, carrying no money and begging for alms. Today’s swamis are more likely to own laptops, cell phones, and even their own property. This new order emphasizes that outward renunciation of desires is intended to direct us towards ego transcendence and from thence to oneness with God as Bliss. Instead of being world negating, the precepts of the Nayaswami Order are “samadhi” affirming. Thus the Nayaswami Order is far broader than Ananda Sangha. Its ramifications are worldwide and much needed in the newly born age of Dwapara.

The order neither confers nor requires one to hold any position, whether leader, minister or member, in Ananda. It is open to all who demonstrate eligibility by a life of meditation, service, and “notable progress” with its precepts and who commit to its vows. There will be no hierarchy or governance. Once accepted, one’s conscience is one’s guide. All applicants, regardless of their spiritual path, are asked to recognize Paramhansa Yogananda as the Order’s adi (first) preceptor.

By Tuesday afternoon, Padma and I were dropped off at the Rome airport for a flight to Amsterdam. The others overnighted near the Rome airport. The next day-Wednesday, the day before Thanksgiving-we arrived in Seattle at noon, happy and spiritually recharged, if somewhat travel-weary!

There is no doubt that this new Order will transform not only Ananda’s work but will go far beyond Ananda’s natural sphere of influence. A new form of spiritual dedication is needed today. The Order is a much needed opportunity for modern renunciates to “stand-up and be counted.” It is hoped that the living example of the lives of members of this Order will serve as an inspiration to millions in the generations and centuries to come. And in the years ahead of us on this planet, which by all accounts could be a time of great challenge, a modern spirit and visible form of renunciation will be needed.

We are simultaneously honored and humbled by our acceptance as nayaswamis in the Order. At the first Sunday Service after our return, we were showered with blessings by friends, students, and members. It is clear that already, the spiritual light attendant to the creation of this Order is touching the hearts and lives of many. We pray for the strength and grace to live our vows to our fullest, in spirit and in truth.

May we be one in His Light someday,

Nayaswamis Hriman and Padma McGilloway

PS. If you are interested in learning more about the new Order, email contact@anandaseattle.org for a PDF of the text.  Call 425-806-3700 for more information on an informational satsang to be held on Wednesday, December 16, 7:30 p.m. in Hansa Temple at the Ananda Community in Lynnwood.