Swami Kriyananda is the founder of the worldwide work called “Ananda.” At age 22 in 1948, he met Paramhansa Yogananda and was accepted by Yogananda as a monk in the Self-Realization Fellowship ashram. Yogananda soon had young “Walter” giving kriya initiations, public talks and even put him in charge of the monks (who were generally much older). After Yogananda’s passing, Swami Kriyananda was made vice-president, head of the Centers department, the only male member of the board of directors and a public spokesperson for the organization. Swami spent several years in India representing their companion organization, Yogoda Satsanga Society (YSS) of India. But all of this is widely documented elsewhere including the years all the way to Swami Kriyananda’s death in 2013. He even wrote his own autobiography, the “New Path.”1
The question I am asking is not so much “Who is Swami Kriyananda?” from a biographical point of view, but what is the relationship of members of Ananda to Swami Kriyananda at this time some twelve years after Swami’s earthly passing?
This question is frequently asked by Ananda members and students. It is an important and valid question that has special significance because of the negative publicity surrounding a lawsuit that took place during the 1990’s. This article is not intended to explore those events for they are presented from Ananda’s point of view here at this website:
https://www.ananda.org/about-ananda-sangha/questions
In the tradition of Indian spiritual teachers (usually called “gurus”), Swami Kriyananda is viewed as representing his guru, Paramhansa Yogananda and thus Swami Kriyananda is part of Yogananda’s lineage. As such, Swami Kriyananda would, in that tradition, be called a “guru” in his own right. Swamiji would be seen representing his Guru to such an extent that what he taught would be received as Guru teachings. He would be seen as the channel through which the Guru’s grace would flow. In India, this would mean that he’d be garlanded, people would touch his feet to receive blessings, etc. This is all done with the tacit understanding that he represents the Guru.
But Yogananda himself inserted an important clarification in this regard. Yogananda stated that he, Yogananda, was the last in the line of Self-realization masters. If through this lineage a soul can, in the future, achieve Self-realization this implies that enlightened souls will arise. Such souls will be able to help and liberate others, thus being gurus in turn. That Yogananda would be the last of the line of Self-realization masters doesn’t preclude his disciples from being gurus as such. This recognition has already taken place with other direct disciples of Yogananda. Yogananda’s distinction is analogous to the Christian view that Jesus Christ is (to use the Indian words) the “guru” or “avatar” while the line of great Christian saints is described only as “disciples” of Jesus Christ even though they, had, and still do, their own disciples.
Swami Kriyananda made it clear however that he did not want members to describe him as the “guru” and generally avoided accepting the usual expectations surrounding that relationship. This was difficult to do in the years he lived in India towards the end of his life. He could not prevent Indian disciples from their natural expression of respect and reverence.
Ananda members here in America, at least, are asked to respect Swamiji’s request and, instead to treat “Swamiji” as our teacher, friend, our spiritual guide and founder of Ananda. But for some members there is a natural reverence, respect, and tendency to look to Swamiji’s example, teachings, and spirit (inwardly and in prayer) for guidance. In the culture of India, the devotee would pray to someone in Swami’s position for guidance; his picture would be on the altar; and he would be treated as Yogananda because he is Yogananda’s channel. It is expected that there is a transfer of grace down through the lineage of commissioned representatives. This is the teaching since time immemorial, and it is found universally even if just in the fact of the ordination of priests or ministers in Christianity. Perhaps this is also a natural expression of the “God is in all” aspect of Indian culture and teachings.
In the “either-or” consciousness of Western culture and Christian tradition, you either ARE the “son of God” or you are NOT! Worse, there’s only ONE (only-begotten) son of God! By contrast, in the pluralistic culture of India, there are many avatars (sons of God) and, moreover, all souls have that as their ultimate destiny. In the Indian way of thinking, Swami Kriyananda would be our guru, while in the either-or Christian view and with the endorsement of Yogananda’s specific distinction about his being the “last of the line,” Swamiji would remain a teacher.
In the Indian view, it is expected that the guru is a perfect channel for the sat guru. The foibles of his human form and personality are overlooked. (This reminds me of Catholics who say that only under certain, strict, conditions, their pope is infallible!)
In Western culture, celibacy has gotten a bad name owing to the countless scandals among the priestly class. The standard of perfection as expressed by their own vows is humanly unrealistic in our confused and “anything goes” society. A slip from one’s professed ideals is not a fall if one gets up and keeps trying sincerely. Besides, isn’t egotism the greatest obstacle to soul freedom? Saints there have been both east and west who were married and even wealthy. Neither celibacy nor poverty are guarantees of sanctity. The big egos of some clergymen, swamis, abbots and evangelists are well known.
In India, we see a traditional integration and appreciation of all legitimate aspects of human conduct as the means of spiritual growth towards the goal of “moksha” (soul-freedom and union with God). The stages of life from student to householder to contemplative to renunciate recognize the natural evolution of human consciousness.
Swami Kriyananda disclosed to Yogananda in 1948 his struggles with sexuality. Years later in the founding of the Ananda communities he lacked the protection of a monastery. Swamiji’s challenges were taken advantage of and exaggerated in a lawsuit brought by some who possessed the financial means and the motives to want to destroy both him and Ananda. Their reasons had nothing to do with the sordid accusations they manufactured.
An objective study of Swami Kriyananda’s life, including the testimony of those who knew him personally and consistently for decades, reveals a very different man. By any measure of human achievement and integrity, Swami Kriyananda was an extraordinary human being. In contrast to the unproven accusations of his self-styled enemies, his own admissions of weakness reveal a depth of humility and self-honesty, more so when under attack. Moreover, Swamiji’s creative accomplishments in books, music, and communities (even in midst of the lawsuits) reveal an undeniable spiritual depth and wisdom. The number of souls whose lives have been blessed and spiritually uplifted eclipses his challenges and offers instead an undisputable testimony to his attunement with Yogananda. Those who knew him best are his greatest supporters.
Students who visit or attend Ananda centers or retreats, or online programs, or who listen to Swamiji’s music or recorded talks are also reliable witnesses to his character and consciousness. In meeting us and experiencing Ananda, they have met Swami Kriyananda. Whatever inspiration they feel comes from Yogananda through the instrument of Swami Kriyananda. We try our best to be, in our turn, his instruments. Ananda cannot help but reflect our founder’s spirit which is, in turn, but a channel for the vibrations of our true guru, Yogananda.
Each Ananda member may describe their relationship to Swami Kriyananda in their own words and each may be very different. No one narrative is expected or required. There are some members who have never known Swamiji personally but who describe having their own inner connection with Swamiji.
Many members therefore express their gratitude, respect, and interest in looking to Swami Kriyananda as an example of how to be a disciple of Yogananda. Members read his writings, sing the music and chants he has written, and inwardly call upon him for inspiration and guidance. Swamiji’s successors share the guidance he gave them in their training of a new generation. Ananda is a unique channel for Yogananda’s vibration and teachings and is one from which Swami Kriyananda’s presence and influence cannot be separated.
How rare are Self-realized souls to be found on this woe-saturated planet! The lives of the saviors of humanity such as Yogananda show that they seek those who are willing to serve “in the fields (of Spirit) already white to harvest.”2 Perfection isn’t the requirement they demand; they ask for attunement to their vibration, the courage to share, humility in success, sincerity in intention, and creative intelligence in action. As Jesus Christ noted: “Whosoever loses their life (dedicates their life) for My sake will find it.”3 In the effort to attune and share, the soul is gradually purified. Among the great direct disciples of Paramhansa Yogananda, Swami Kriyananda’s long life of unceasing, creative public service stands out as a beacon of light to countless truth-seeking souls.
Members of Ananda worldwide will never cease to honor with gratitude and cherish with wisdom the spiritual blessings from Yogananda given us by Swami Kriyananda whose only goals in life were to be a good disciple and to share his guru’s vibration and teachings.