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The Way of Ananda Sanghis

In late 2003, Swami Kriyananda (Ananda's founder) and a group of Ananda members moved to India to begin a work in our spiritual homeland. Amidst the overwhelming variety of spiritual works and yoga teachings in India, a clear statement of Ananda's guiding principles—which have been in place since Ananda's founding in 1968—was essential. It was also necessary to relate Ananda's work and its householder monastic order to the more formal renunciate traditions of India. Thus while the principles in this document (written by Kriyananda) are not new, their expression represents a definitive statement not so much of our "beliefs" as of our aspirations, as individuals and as a global work.

All who feel an attunement with these aspirations is invited to become a member of Ananda.

from the section on Renunciation in:

The Way of Ananda Sanghis

"May the Divine Light awaken and purify my heart,
and bring enlightenment to all beings."

RENUNCIATION

Because God must be realized, in time, as the soul's only Friend and Companion—indeed, as the only Reality—those who seek the Divine Companion above all, if they are free from family ties, would do well to consider the path of outward renunciation.

All Sanghis must realize that human relationships, since they are outward, pertain to the realm of duality. For those Sanghis, therefore, who are able to remain unattached, even solitary, in their search for God the spiritual gains are potentially great. As Paramhansa Yogananda often stated, "Seclusion is the price of greatness." One is therefore "on the safe side," as a saint once put it to him when he was young, if he seeks God without a partner.

This is not to say that, to find God, it is mandatory that one be single. Great saints are to be found in both the single and the married states. Those devotees, however, who are free to make God their only Companion must ever recognize that in Him lies all the fulfillment their souls crave. No lesser love can ever fill that deepest craving.

Outward renunciation is an aid, therefore, in the spiritual search. One cannot "have his cake and eat it, too." Ultimately, the choice one faces is absolute. To find God, the life of outer, as well as inner, renunciation is safer than involvement in family. For the spiritual path is, at best, supremely difficult. If formal renunciation is an option, therefore, it would be wise to consider embracing it. At the same time, it should be remembered that Lahiri Mahasaya was slow to give disciples his permission to embrace this state, for it too presents difficulties and challenges.

There are many possible gradations of formal renunciation—from partial or conditional to complete. Happiest is that one who can declare firmly, "Away with these carefully drawn distinctions! I want God alone." In Ananda Sangha, for those who are not fettered by family ties, two stages of formal renunciation are available: Brahmacharya, and Sannyas.

It should be kept in mind that all Ananda Sanghis are renunciates in the deeper sense that we try to sublimate our ego-identity by expanding it to identity with the universal Self. Our means of purifying every desire and attachment is, above all, to offer these up in meditation for consummation by the Infinite Bliss.

Ananda Sanghis, whether married or single, who devote themselves wholly to these ideals may choose to become a part of Ananda Sangha's Sadhaka Order. Those who wholly embrace these ideals, and particularly if they live and serve with others in community, may join the Ananda Sevaka Order. More formal paths of renunciation are available also, but are not intended to be seen as qualitatively better. For true renunciation is inward, primarily. No institution can determine a person's progress on the path to perfection, for this is determined by God alone, and consists in personal self-offering to the Creator. Ananda Sangha, therefore, does not presume to gauge the actual quality of anyone's renunciation.

Sanghis who are free from family ties may affirm their inner resolution by assuming outwardly the garb of renunciation as a constant reminder to themselves of their desire to be free from all further ego-involvement. Such persons, already unencumbered in an outward sense, may more fully affirm their inner renunciation by formally embracing the stages of brahmacharya and (later on) of sannyas.

These stages are not intended to confer greater respect or authority on anyone, for the only qualifications worthy of these are humility, and an absence of self-interest. Where renunciation is at issue, honor in God's work is due not to the individual renunciate, but only to the principle of renunciation itself.

Brahmacharya:

Brahmacharis of Ananda Sangha are free, as previously indicated, of family ties and obligations. In obedience to the directives of their spiritual guide or counselor, they should endeavor always to direct their energy inward toward the bliss of their own being. To enter the stage of Brahmacharya, no novitiate period is needed. A Brahmachari (or Brahmacharini) is entitled, with the approval of his guide or counselor, to wear a yellow robe indicating his, or her, undivided commitment to self-transcendence and to the other ideals of Ananda Sangha.

Sannyas:

One may be considered a Sannyasin, or Swami, of the Ananda Sangha Order who, having, for an acceptable period of time, demonstrated his commitment to the principles that govern the life of a brahmachari, has shown himself or herself to be centered in the divine Self to the point of being guided primarily from that center. A swami is obligated to view all human beings as his own brothers, sisters, fathers, mothers, and friends. He may not accept personal family ties for himself or herself. A swami is entitled to wear the color orange, symbolic of the fire of inner renunciation which, he prays, will burn away every egoic attachment. As an Ananda Sanghi he should also, in token of this affiliation, wear in some form the color yellow—whether in a belt, a shawl, a cap, or some other article of clothing.

HISTORY

Ananda Sangha began with the founding of Ananda Village in 1968, near Nevada City, California, USA, by Swami Kriyananda (J. Donald Walters), a direct disciple since 1948 of Paramhansa Yogananda of Bengal, India. Ananda Village has, since its founding, given birth to six other communities: five of them in the United States of America and the sixth in Italy. A new Ananda community is being planned at this time in India.

Residing in these communities there are a total of about one thousand sevakas. Most of the children of these residents attend Ananda's own schools, but are not considered members until they themselves reach the age of discernment and make the decision to join.

Swami Kriyananda, in addition to founding these communities, has written and published seventy-nine books and composed over 400 pieces of music. Many of his songs have been sung in countries around the world. His books and recordings, which have appeared in twenty-seven foreign translations, have sold some three million copies to date.

Ananda Sangha, with the blessings of God and Gurus, is dedicated to the spiritual upliftment of our planet, Earth.

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