Adelaide Colour, Like a White Cloth Fresh from the Wash

Reach Issue 52

January 2020

T h e G r e a t Reach Barrier Reef https:// cairnslanguagecentre.com.au/ Newsletter of the Vedanta Centres of Australia

Sayings and Teachings IN THIS ISSUE

Sri Ramakrishna on Mind 1. News from Australian The mind is everything. If the mind losses its liberty, you lose yours. If Centres the mind is free, you are free too. The mind may be dipped in any  Adelaide colour, like a white cloth fresh from the wash.  Brisbane Source: The Message of Sri Ramak rishna, Advaita Ashrama, Kolkata, p. 23  Canberra  Melbourne  Perth Sri Sarada Devi on Meditation  Sydney

Can one get everything merely by meditating for a few days? Nothing 2. Feature Articles will be of any avail unless Mahamaya clears the way. A. Daoism Source: The Message of Holy Mother, Advaita Ashrama, Kolkata, p. 21 B. Practical Religion: Breathing

and Meditation Swami Vivekananda on Harmony of Religions

The various religions that exist in the world, although they differ in the 3. Spiritual Bookstore form of worship they take, are really one.

Source: Thoughts of Power by Swami Vivekananda, Advaita Ashrama, Kolkata, p. 32.

Lao Tzu: On Daoism Life is a series of natural and spontaneous changes. Don't resist them; that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like.

Source: https://www.goodreads.com/author/quotes/2622245.Lao_Tzu

e welcome you all to the Vedanta Movement in Australia, as epitomized in the lives of Sri Ramakrishna, Holy Mother Sri Sarada Devi and Swami Vivekananda, and invite you to involve yourselves and actively participate in the propagation of W the Universal Message of Vedanta. Issue No. 52 January 2020 Page 1 Reach 1. News From Australian Centres 11 June 2019 to 10 September 2019 Adelaide tre for meeting the educational needs of under privileged children . 506 Glynburn Road, Burnside, SA 5066

Email: [email protected] Contact: Dr Raman Sharma on (08) 8431 9775 Celebrations Mrs Pathma Iswaran on (08) 8379 5336  The three day annual festival of the Divine URL: http://vedantaadelaide.org Mother Durga was celebrated on 5-7 October, 2019. The celebrations included chanting of Daily Activities Durga Saptashati (Chandi Path), special puja on  The Centre functions from 6.30am-12.30pm Ashtami day, bhajans (by Anjan Bhise/group, and 4.00-8.00pm every day. The evening ves- Soumya Anand/students, Priya Ghosal/ per service to Sri Ramakrishna is performed students, Mayuresh Kulkarni/Tabla accompa- between 7.00-7.35pm followed by bhajans, de- niment, Amnon Shiloh, Raji Krishnamurthy/ votional reading and meditation everyday. students), Vedic chanting by devotees led by Krishnamoorthy and talks by Dilip Chirmuley and Swami Vireshananda on “Divine Mother Regular Activities and the Importance of Durga Puja”, Push-  On Sundays Swami Vireshananda has been panjali (offering of flowers to Divine Mother informally interacting with the devotees and by devotes) and distribution of Prasada. Many speaking on topics such as ‘Humorous Stories devotees participated and enjoyed the three for Noble Living - Tales and Parables of Sri day festivities. Ramakrishna.  On Tuesdays, Swami Vireshananda has been informally interacting with the devotees and discoursing on the Bhagavatam—The Book on Love of God.  On Thursday mornings Swami Vireshananda has been informally interacting with the devotees and discoursing on Vedanta for All by Durga Puja Swami Satprakashananda.  On Monday and Thursday evenings Swami Vireshananda has been informally interacting with the devotees and discoursing on Sankara-  A special puja (ritualistic worship) charya’s Vivekachudamani. on the occasion of Kali puja was performed on  On Tuesday and Saturday mornings Swami Sunday 27 October 2019. The program includ- Vireshananda has been informally interacting ed bhajans by devotees/monks, pushpanjali with the devotees and conducting a class on elementary Sanskrit and Bhagavad Gita chanting.  Reading of The Gospel of Sri Ramakrishna, including discussion on relevant points, was held on alternative Saturdays before the daily Vesper Service. Kali puja  Some devotees have been providing community-based support on a weekly basis at the Cen-

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(offering of flowers to the Divine Mother between 7:00 pm and 8:00 pm. by the devotees) and prasad distribution.  Members were encouraged to visit the Centre and discuss topics concerning spiritual life.

Other Activities Regular Activities  A spiritual retreat on the theme “Practical Way  Sunday mornings:- a) Yoga class (8:30 am— of Developing Inner Peace and Bliss in Daily 9:45 am). b) Srimad-Bhagavad Gitā Class (10:00 Life” was held on Saturday, 16 November am—11:00 am). (c) Bala Sangha or children’s 2019, at the Vedanta Centre of Adelaide, Burn- classes (10:00 am—11:00 am during school side, SA 5066. Swami Sridharananda, Swami term ). Vireshananda, Swami Manyananda and Swa-  A yoga class was conducted on Tuesday eve- mi Dhanyananda were present. The day-long nings from 6:30 pm to 7:30 pm. retreat included chanting of Vedic mantras, Shanti mantras, bhajans, a question-answer ses-  A discussion group met on the first Monday of sion and reading of the Gospel of Sri Rama- the month at Sunnybank Hills (7:30 pm — 8:45 krishna. Swami Sridharananda delivered a talk on pm). “How to be at Peace with Ourselves and with  A Vedic Chanting class is held on Wednesdays the World” and answered questions of the par- from 8:30 to 9:30 am. ticipants on this topic. Swami Vireshananda  Religious classes for children conducted by delivered a talk on the topic “Raga and Dvesha volunteers were held every Wednesday at (likes and dislikes) and their Impact on Daily West End Primary School (3:00 pm — 4:00 Life”. pm).  Classes on Meditation and Spiritual Life (7:00 pm — 8:00 pm at 134 Fleming Rd, Chapel Hill, Qld) on alternate Fridays.  Chanting of the Sri Ramanama Sankirtanam was held fortnightly at the Centre on ekadashi days (7:30 pm — 8:15 pm). Spiritual Retreat  Prayer meeting (satsangs) were held on the first Saturday of every month.  Devotees took turns in decorating and wor- shipping Sri Ramakrishna's image every week Brisbane at the Sri Selva Vinayakar temple, South Mac- lean, Qld. 96 Vedanta Drive, (next to 2 Poppy Cresent),  Swami Atmeshananda conducted Vivekachud- Springfield Lakes, QLD 4300 amani classes at Toowoomba on the first Thursday of every month. Email: [email protected]  A class on the Ashtavakra Gita is conducted at Contact: Swami Atmeshananda (07) 3818 9986 101 Sharpless Drive, Springfield Lakes, on a URL: http://vedantabrisbane.org fixed day of the month.  On the third Saturday of every month, a satsang was held at the Helensvale Community Daily Activities Centre in Gold Coast wherein chanting, bha-  Meditation and the chanting of hymns were jans and study of Bhagavad Gita were under- conducted between 6:15 am and 7:15 am on all taken. days except Sundays when it is held from 8 am  Yoga, meditation and bushwalking were held to 8:30 am. on the third weekend of every month at Ve-  Vesper service (aratrikam), bhajans, and readings danta Precinct, Vedanta Drive, Springfield from The Gospel of Sri Ramakrishna were held Lakes.

Issue No. 52 January 2020 Page 3 Reach  The Centre started a seniors' Satsang pro- sented devotional songs on the Divine Mother. gramme to be held on the 1st Sunday of every  Swami Atmeshananda was invited to deliver a month for about two hours (4.30 to 6.30 p.m) lecture on 'Practical Spirituality According to beginning from 1st September 2019. Seniors in Ramakrishna-Vivekananda' at the Theosophical the community are encouraged to meet, pray, Society, Brisbane Lodge on 16 October 2019. learn simple physical exercises, read from scriptural texts and spend time in communi- cating with each other during this session.

Other Activities  A day-long Yoga retreat was held on 22 Sep- tember 2019 at the Centre. Apart from physical yoga lessons, talks on mind control and question and answer sessions were held.

Talk at the Theosophical Society, Brisbane

 The BAPS Swaminarayan Sanstha invited Swa- mi Atmeshananda to participate in the annual Annakut ceremony on Diwali at the Queensland Parliament on 21 October 2019.  Swami Atmeshananda participated at the Queensland Faith Communities Coun- cil's Annual General Meeting on invitation, on 21 October 2019.  The Centre set up a book stall at the Federation of Indian Communities Queensland's Diwali Yoga Retreat celebration on 25 October 2019.  Swami Atmeshananda was invited to participate at the Queensland Premier's reception for  Mrs. Malathi Nagarajan conducted a Veena organization leaders in Brisbane on 28 October recital at the Centre on 29 September 2019. 2019 held at the Queensland Parliament.  The Annual General Meeting of the Centre was held on 10 November 2019.  On the occasion of Guru Nanak's 550th birthday celebrations, Swami Atmeshananda was invited by the Brisbane Sikh Temple, Eight Mile Plains to visit and participate in their prayers on 14 November 2019.  Senator Paul Scarr, Federal MP for Queens- land, visited our Centre on Tuesday 19 Novem- ber 2019 and familiarized himself with organization and the activities that we are conducting. Mrs. Malathi Nagarajan’s Veena recital He also interacted with the members of the Cen- tre  Bala Sanskar Kendra invited Swami  A music concert was held on 8 October 2019 at Atmeshananda as guest of honour to participate the Centre. Sri Dhananjay Hegde, a renowned in its Annual Concert programme on 30 Novem- classical music expert from Mumbai, India, pre- ber 2019.

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Durga Puja Programme at Brisbane

Senator Paul Scarr with Swami Atmeshananda and 2019. The Public Celebration 21 December 2019.  Christmas eve on 24 December 2019.  Kalpataru Day on 1 January 2020.  Swami Vivekananda’s Birthday on 18 January 2020.  Shivaratri on 22 February.  Sri Ramakrishna’s Birthday Puja on 25 Febru- ary 2020.  Multifaith Programme on 1 March 2020.

At the Bala Sankar Kendra Annual Programme Canberra

17 Bean Crescent, Mckellar, ACT 2617  Swami Suhitananda, Vice President, Rama- krishna Math and Ramakrishna Mission, visited Brisbane from the 1 to 2 December 2019. A reception was held for Swamiji on 1 December Email: [email protected] 2019. He was accompanied by Swamis Contact: Mr Jaishankar Venkataraman 6258 7612 / 0433 593 Tadananda, Chandrakantananda and Sevat- 860 mananda. Regular Activities Celebrations  Regular monthly Gita classes conducted by  Sri Durga Ashtami puja was performed on Sunday, Swami Sridharananda. Are expected to resume 6 October 2019 at the Centre. Sri Sri Chandi in February 2020 at the Quakers Friends Meet- (Durga Saptashati) was chanted on all the three ing House, Corner of Bent and Condamine days of the Durga Puja from 4 to 7 October Streets, Turner, ACT 2612. 2019. A large number of devotees participated in the puja programme. On the occasion of Vija- yadashami ( 8th October ), Shanti jal (sprinkling of sanctified water for universal peace) was performed.

Forthcoming Programmes

 Sri Saradadevi’s Birthday Puja on 18 December

Issue No. 52 January 2020 Page 5 Reach Melbourne 5-7 Angus Ave, Ringwood East, VIC 3135

Email: [email protected] Contact: Swami Sunishthananda (03) 8684 9594 URL http://www.vedantamelbourne.org

Regular Activities  The shrine was open from 7:00 am to 1:00 pm and 4:00 pm to 8:00 pm seven days a week. Children’s Holiday Programme  Vesper service (aratrikam), bhajans, reading from The Gospel of Sri Ramakrishna and meditation were conducted between 7:00 pm and 8:00 pm daily.  Rama Nama Sankirtanam on Ekadasi Days

Swami Sunishthananda conducts:  A class on Sundays from 10:00 am to 11:30 am on the Katha Upanishad followed by an inter- active session and guided meditation.  Chanting and guided meditation followed by a Yoga Workshop class on Meditation and Spiritual Life on Wednesdays from 11:00 am to 12:30 pm.  Guided meditation followed by a class on discussion on social cohesion held on Monday, Patanjali’s Yoga Sutras on Thursdays from 28 October 2019 at 11 am in the Regional Office 7:30 pm to 8:45 pm. of the Ministry of Home Affairs.  The Annual General Meeting was organized Other Activities on Saturday, 2 November 2019 at 11.00 am.  A children’s holiday program was organized  Swami Sunishthananda participated in a Hu- from Monday, 23 September 2019 to Wednes- manity walk on Saturday, 9 November 2019 day, 25 September 2019 at Vedanta Centre organized by The Sikh Council of Victoria to premises in which 24 children of the age group th 5 – 13 years were registered. celebrate 550 Birth Anniversary of Guru Na-  A Yoga Workshop was organized in collabora- nak Sahib Ji. tion with Vasudeva Kriya Yoga on Saturday,  A one day ‘Spiritual Retreat’ was conducted 12 October 2019. Shri. Rajendra Yenkanna- on Sunday, 24 November 2019 for a compre- moole, the founder of Vasudeva Kriya Yoga hensive study of the Isha Upanishad in which conducted the Yoga Workshop session. 21 persons participated.  Swami Sunishthananda represented the Hindu  Swami Sridharananda visited the Centre from Faith at the Interfaith Panel Discussion on the 27 November 2019 to 29 November 2019. On topic “What makes life Happy?” organized the evening of Thursday, 28 November 2019, by Maroondah Interfaith Network at Karu- he delivered a talk on the topic “Bhakti Yoga na Centre (Arnold Janssen Spirituality Centre, as Enunciated in Bhagavad Gita” after evening Boronia), on Saturday, 19 October 2019. vesper service.  Swami Sunishthananda participated as a rep-  Swami Suhitananda, Vice President, Rama- resentative of Hindu Faith in the focus group

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krishna Math and Ramakrishna Mission, visited the centre from 7 December 2019 to 9 De- cember 2019. On the morning of Sunday, 8 Oc- tober 2019 at 11 am, he delivered a talk on the topic, “Ideal Way of Living as Exemplified by Perth Holy Mother”. After the talk he met and 51 Golf View Street, Yokine, WA 6060 blessed the devotees which was followed by sharing of prasadam.

Durga Puja

 Children’s Holiday Program: 20 Jan 2020 to 22 Jan 2020  Saraswati Puja: Sunday, 2 February 2020  Shiva Ratri : Friday, 21 February 2020  Sri Ramakrishna’s Birthday: Sunday, 1 March 2020  Spiritual Retreat: 7 – 9 March 2020

Swamis Suhitananda, Sunishthananda and Chan- Perth drakantananda and others in Melbourne 51 Golf View Street, Yorkine, WA 6060

Email: [email protected] Contact: Sumita Chetty (04) 38928136 Celebrations Parthiv Parekh 0430 511 699  On the morning of Sunday, 6 October 2019, Sri Sri Durga Ashtami was celebrated in the Ve- Daily Activities danta Centre premises. The programme in-  Vesper service (aratrikam), bhajans, reading cluded puja, homa, offerings, bhajans and from The Gospel of Sri Ramakrishna are con- sharing of prasad. ducted between 7:00 pm and 8:00 pm.  On the evening of Sunday, 27 October 2019, Sri

Sri Kali Puja was celebrated in the Vedanta Centre premises. The programme included Regular Activities puja, offerings, andbhajans and sharing of prasad.  Satsangas were conducted on a Sunday of every month. The programme included chanting, Gita dhyanam, bhajans, readings and prasad distri- Forthcoming Programmes bution. The Satsangas were held on 20 October

and 17 November 2019.  Holy Mother’s Birthday: Sunday, 22 Decem-  Swami Sridharananda has been unable to trav- ber 2019 el to Perth. His recordings of the Srimad-  Christmas Eve: Tuesday, 24 December 2019 Bhagavad-Gitā have been played at the Vedanta  Kalpataru Day: Wednesday, 1 January 2020 Centre on 31 October, 1 and 2 November 2019  Swami Vivekananda’s Birthday: Sunday, 19 and 5, 6, 7 December 2019. January 2020

Issue No. 52 January 2020 Page 7 Reach

 A class for mothers was held every Monday between 11:00 am and 12.30 pm. Swami Ma- habodhananda initiated discussion on Medita- tion and Spiritual Life.  Swami Mahabodhananda conducted a class on What Religion is in the Words of Swami Viveka- nanda on Fridays from 7:30 pm to 8:30 pm.  Bala sangha classes, which include moral and spiritual lessons, drama and movement were con- Perth Devotees ducted for children every Saturday between 4:45 pm and 6:45 pm during the school term.  Sri Rāmanāma Sankirtanam was conducted on eka- Other Activities dashi days after the vesper service.  A working bee session was held once every  Devotees also received spiritual counselling month. and guidance.  The Vedanta Multipurpose hall is used about 5  ‘Yoga for Everybody’ was conducted by quali- days a week by the organization called Prana fied Yoga Teachers on Tuesdays and Satur- Yoga, which is led by an acclaimed yoga teach- days. er who is a member of Yoga Australia. Celebrations  Mahalaya, which is the beginning of the fortnight Sydney celebrating the decent of the Mother of the 2 Stewart Street, Ermington, NSW 2115 Universe from the Himalayas, was observed at the Vedanta Centre of Sydney on 29 September 2019. There were a group of devotees who nar- rated the folk lore and sang the songs related Email: [email protected] to the Mother of the Universe, Durga. Contact: (02) 8197 7351 URL: www.vedantaaustralia.org

Daily Activities  The shrine was open from 6:30 am to 1:00 pm and 4:00 pm to 8:30 pm seven days a week.  Meditation from 6:30 am to 7:00 am and chanting from 7:00 am to 7:30 am.  Vesper service (aratrikam), bhajans, and readings from The Gospel of Sri Ramakrishna were conducted from 7:00 pm to 8:00 pm. The times The Mahalaya Function change on special occasions.

Regular Activities  The ashtami day of the Durga puja was cele- Children of the Bala Sangha performing on Krish-  Swami Sridharananda conducted his chapter- brated on Sunday, 6 October 2019. The morn- wise study of the Srimad-Bhagavad Gitā, on ing session included special worship, homa, Sundays between 9:30 am and 10:30 am. chanting of the Lalita Sahasranama, bhajans by devotees, pushpanjali and prasad distribution.  Swami Sridharananda conducted a class on the The evening session included Kali kirtan, Mundaka Upanishad on Mondays from 7:30 pm to aratrikam, bhajans by devotees, offerings, push- 8:30 pm. panjali and prasad distribution. There was a total of

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about 1500 people who partook of Prasad in the afternoon and evening.

Swami Swatmaramananda in Sydney

The Worship on the Durga Puja Ashtami 1. Contributions from Devotees and Friends

Outside

Forgetting, we seek it here, we seek it there – the fugitive joy we long to wear about the naked psyche self. Outside, outside with eager hands, we seek our joy in foreign lands marred by time and circumstance, where fleeting joys are lost- always lost- The Crowds on the Durga Puja Ashtami to time and impermanence.

In wondrous trance Other Activities we take no heed,  Swami Swatmaramananda from the Ramakrish- ever seeking things that cannot feed na Centre of South Africa, Johannesburg visited the haunting hunger that grows worse Sydney from 10 to 13 December 2019 and 22 to the more it's fed with the curse 23 December 2019. He addressed the audience of the worldly brevity of things outside on Wednesday, 11 December 2019 on Rama- waxing and waning with time's tide. krishna’s Education and on 23 December 2019 Yet the inconstant world seems but a toy, he sang some songs and addressed the audience when beyond it blooms on Tears of Ramakrishna. the Causeless Joy.

Issue No.By Russel52 Atkinson January 2020 Page 9 Reach 2. Feature Articles A. Daoism

Daoism (or Taoism) is a system of philosophy and religion that arose in China about 2,500 years ago. The founder, Lao-tzu (or Laozi), lived at the same time as another highly influential Chinese philosopher, Confucius. While Confucianism is largely concerned with morals and duty, Daoism is more mystical and carefree. Both systems of thought have helped shape Chinese culture.

Introduction Little is known about the facts lieve in gods and spirits that of Lao-tzu’s life, and it is not affect all parts of daily life. The philosophy of Daoism clear that he ever existed. Sup- These beliefs belong to a tradi- teaches that the most important posedly he lived in the 6th cen- tion that was drawn partly from thing in life is to find the Dao. tury bc and was slightly older Daoism. The Dao is not easy to define. It than Confucius. According to can mean the unchanging reali- In Chinese the word dao means legend, the two great philoso- “way,” indicating a way of ty that is the source and end of phers once had a meeting. Just all things. A Daoist does not thought or life. There have been before he mysteriously departed fear death, because life and several such ways from his country, never to re- in China’s long history, includ- death are merely part of an eter- turn, Lao-tzu is said to have ing Confucianism and nal process of transformation. written a short book called Buddhism. Daoism (also spelled the Daodejing (or Tao-te ching; In the writings of Lao-tzu, ‘Dao’ Taoism) is a philosophical and also is translated as ‘the Way’, ‘Classic of the Way of Power’). religious tradition that devel- meaning the way to think and He intended the book as advice oped in China in ancient times for kings on the right way to act throughout life. Followers under the influence of ideas are taught that aggressive action rule. Some scholars believe the credited to a man named Laozi. always defeats itself. They are book was actually written by Like Confucianism, it has deep- many authors over time. told to act instead in harmony ly influenced Chinese culture. with the natural course of Several hundred years after its Daoism began as a complex sys- things. Often this means taking founding, the philosophy of tem of philosophical thought. In no action at all. A Daoist king Daoism became a religious later centuries it also emerged would not make his subjects movement. Lao-tzu and other as a communal religion and was admire his achievements, but authors became known as peo- integrated into popular folk reli- instead would make them think ple who had revealed sacred gion as well. they achieved everything them- truths. Followers strove to selves. The fundamental text of Daoism achieve endless life through di- is the Daodejing (Classic of the Daoism admires water, which is et, breath control, meditation Way of Power), traditionally soft and yielding but wears and magic. Religious Daoism attributed to Laozi. It was recognised a large number of down rocks. Daoism also teach- written sometime between the es that power and wealth are gods that were present in the 8th and 3rd century bc. Another not to be desired because they human body and in the uni- important Daoist work is verse. Followers of the religion keep people from searching for the Zhuangzi, which is named after their original natures. The built temples and monasteries. the sage who wrote the core of ‘uncarved block’ is regarded as Organised Daoism remains the text, in about the late 4th superior to the block that has strong in Taiwan, Hong Kong century bc. been fashioned by people into and Singapore. In China there something they can use, since Daoist philosophy speaks of a are not many religious Daoists, universal Dao, which is name- the carving changes the original but many Chinese people be- nature of the block. less and unknowable, the essen-

Page 10 January 2020 Issue No. 52 Reach tial unifying element of all that is. Everything is basically one despite the appearance of differ- ences. Matters of good and evil and of true or false, as well as differing opinions, can only arise when people lose sight of the oneness and think that their private beliefs are absolutely true. This can be likened to a person looking out a small win- dow and thinking he sees the whole world, when all he sees is one small portion of it. Because all is one, life and death are not in opposition to one another but are only two aspects of a single reality. The life of the individual comes from the one and goes Laozi, the Founder of Daoism back into it. sacred texts. Daoist priests per- sides of the Chinese character, The goal of life for a Daoist is to form exorcisms and complex an attitude that offsets and com- cultivate a mystical relationship rituals in the communities they plements the moral and duty- to the Dao and to act only in serve. conscious, austere and purpose- harmony with it. Civilization is ful character ascribed considered a degradation of the In the more folk-oriented form to Confucianism. Daoism is also natural order, and the ideal is of Daoism, the religion is part of characterized by a positive, ac- the return to an original purity. the everyday lives of the people. tive attitude toward the occult Adherents therefore avoid dis- The gods are intimately connect- and the metaphysical (theories persing their energies through ed with each individual’s life as on the nature of reality), where- the pursuit of wealth, power, or bringers of calamities or givers as the agnostic, pragmatic Con- knowledge. By shunning such of bountiful gifts. Each object of fucian tradition considers these distractions, Daoist are able to daily life has its presiding spirit issues of only marginal im- strengthen the life force within that must be consulted and ap- portance, although the reality of themselves. The longer an ad- peased. such issues is, by most Confu- herent lives, the more of a sage All types of Daoism have in cians, not denied. the person is presumed to have common the quest for harmony become. Eventually the hope is More strictly defined, Daoism with the universe. They empha- to become immortal. includes: the ideas and attitudes size the individual’s and the peculiar to Religious Daoism emphasizes group’s need for unity through the Laozi (or Daodejing; “Classic moral teachings and collective mysticism, magic, and ceremo- of the Way of Power”), ceremonies. Good moral con- ny. the Zhuangzi, the Liezi, and related duct is rewarded with health Daoism, also spelled Taoism, writings; the Daoist religion, and long life, while bad conduct indigenous religio-philosophical which is concerned with the rit- results in disease, death, and tradition that has shaped Chi- ual worship of the Dao; and suffering in the afterlife. There is nese life for more than 2,000 those who identify themselves an array of gods who are ad- years. In the broadest sense, a as Daoists. ministrators of the universe, of Daoist attitude toward life can which they are a part. From Daoist thought permeates Chi- be seen in the accepting and these gods come revelations of nese culture, including many yielding, the joyful and carefree

Issue No. 52 January 2020 Page 11 Reach

aspects not usually considered Chuang”), and the Liezi (book of er, competition between these Daoist. In Chinese religion, the “Master Lie”) not the actual and two religions for influence Daoist tradition—often serving central founders of an earlier among the people—a competi- as a link between the Confucian “pure” Daoism later degraded tion in which Confucianism had tradition and folk tradition—has into superstitious practices but no need to participate because it generally been more popular they can even be considered had state patronage—resulted in and spontaneous than the offi- somewhat on the margin of old- mutual borrowings, numerous cial (Confucian) state cult and er Daoist traditions. Therefore, superficial similarities, and es- less diffuse and shapeless than because there has been a nearly sentially Chinese developments folk religion. continuous mutual influence inside Buddhism, such as the between Daoists of different so- Chan (Japanese Zen) sect. In Daoist philosophy and religion cial classes—philosophers, as- folk religion, since Song times have found their way into all cetics, alchemists, and the (960–1279), Daoist and Buddhist Asian cultures influenced by priests of popular cults—the elements have coexisted without China, especially those of Vi- distinction between philosophi- clear distinctions in the minds of etnam, Japan, and Korea. Vari- cal and religious Daoism in this the worshippers. ous religious practices reminis- article is made simply for the cent of Daoism in such areas of Basic concepts of Daoism sake of descriptive convenience. Chinese cultural influence indi- cate early contacts with Chinese There is also a tendency among Certain concepts of ancient agrarian religion have dominat- travelers and immigrants that scholars today to draw a less ed Chinese thought uninterrupt- have yet to be elucidated. rigid line between what is called Daoist and what is called Con- edly from before the formation Both Western Sinologists and of the philosophic schools until fucian. The two traditions share Chinese scholars themselves many of the same ideas about the first radical break with tradi- have distinguished—since Han man, society, the ruler, heaven, tion and the overthrow of dy- times (206 bce–220 ce)— nastic rule at the beginning of and the universe—ideas that between a Daoist philosophy of the 20th century, and they are were not created by either the great mystics and their com- school but that stem from a tra- thus not specifically Daoist. The mentators (daojia) and a later most important of these condition prior to ei- Daoist religion (daojiao). This cepts are (1) the continuity be- ther Confucius or Laozi. theory—no longer considered tween nature and human be- valid—was based on the view Viewed from this common tra- ings, or the interaction between that the “ancient Daoism” of the dition, orthodox Confucianism the world and human society; mystics antedated the “later limited its field of interest to the (2) the rhythm of constant flux Neo-Daoist superstitions” that creation of a moral and political and transformation in the uni- were misinterpretations of the system that fashioned society verse and the return or rever- mystics’ metaphorical images. and the Chinese empire; where- sion of all things to the Dao The mystics, however, should as Daoism, inside the same from which they emerged; and be viewed against the back- worldview, represented more (3) the worship of ancestors, the ground of the religious practices personal and metaphysical pre- cult of heaven, and the divine existing in their own times. occupations. nature of the sovereign. Their ecstasies, for example, In the case of Buddhism—a were closely related to the tranc- Cosmology third tradition that influenced es and spirit journeys of the ear- China—fundamental concepts What Laozi calls the “constant ly magicians and shamans such as the nonexistence of the Dao” in reality is nameless. The (religious personages with heal- individual ego and the illusory name (ming) in ancient Chinese ing and psychic transformation nature of the physical world are thought implied an evaluation powers). Not only are the au- diametrically opposed to Dao- assigning an object its place in a thors of the Daodejing, ism. In terms of overt individual hierarchical universe. The Dao is the Zhuangzi (book of “Master and collective practices, howev- outside these categories.

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It is something formlessly fashioned, the cosmos: “The ways of heaven emptiness, holding fast to still- that existed before heaven and are conditioned by those of the ness, I can watch the return of the earth… Its name (ming) we do not Dao, and the ways of Dao by the ever active Ten Thousand know; Dao is the byname that we Self-so.” Things.” The number 10,000 give it. Were I forced to say to what symbolizes totality. This is the way of the sage who class of things it belongs I should does not intervene but possesses call it Immense. the total power of spontaneous Dao is the “imperceptible, indis- realization that is at work in the Change and Transformation cernible,” about which nothing cosmos; of proper order in the All parts of the cosmos are can be predicated but that latent- world, “everyone, throughout attuned in a rhythmical pulsa- ly contains the forms, entities, the country, says ‘It happened of tion. Nothing is static; all things and forces of all particular phe- its own accord’ (ziran).” are subjected to periodical muta- nomena: “It was from the Name- The law of the Dao as natural or- tions and transformations that less that heaven and earth der refers to the continuous re- represent the Chinese view of sprang; the Named is the mother version of everything to its start- creation. Instead of being op- that rears the Ten Thousand ing point. Anything that devel- posed with a static ideal, change Things, each after its kind.” The ops extreme qualities will invari- itself is systematized and made Nameless (wuming) and the ably revert to the opposite quali- intelligible, as in the theory of the Named (youming), Nothing (wu) ties: “Reversion is the movement Five Phases and in the 64 hexa- and Something (you), are inter- of the Dao” (Laozi). Everything grams of the Yijing (Book of dependent and “grow out of one issues from the Dao and inelucta- Changes), which are basic recurrent another.” bly returns to it; Undifferentiated constellations in the general flux. Nothing (wu) and Dao are not Unity becomes multiplicity in the An unchanging unity (the con- identical; wu and you are two as- movement of the Dao. Life and stant Dao) was seen as underly- pects of the constant Dao: “in its death are contained in this con- ing the kaleidoscopic plurality. mode of being Unseen, we will tinuing transformation from Zhuangzi’s image for creation see its mysteries; in the mode of Nothing into Something and was that of the activity of the the Seen, we will see its bounda- back to Nothing, but the underly- potter and the bronze caster: “to ries.” ing primordial unity is never lost. shape and to transform” (zaohua). Nothing does not mean For society, any reform means a These are two phases of the same “Nothingness” but rather inde- type of return to the remote past; process: the imperceptible Dao terminacy, the absence of percep- civilization is considered a degra- shapes the cosmos continuously tible qualities; in Laozi’s view it dation of the natural order, and out of primordial chaos; the per- is superior to Something. It is the the ideal is the return to an origi- petual transformation of the cos- Void (that is, empty incipience) nal purity. For the individual, mos by the alternations of yin that harbours in itself all potenti- wisdom is to conform to the and yang, or complementary en- alities and without which even rhythm of the cosmos. The Dao- ergies (seen as night and day or Something lacks its efficacy. ist mystics, however, not only as winter and summer), is noth- adapt themselves ritually and ing but the external aspect of the Emptiness realized in the mind physiologically to the alterna- same Dao. The shaping of the of the Daoist who has freed him- tions of nature but create a void Ten Thousand Things by the Su- self from all obstructing notions inside themselves that permits preme Unity and their transfor- and distracting passions makes them to return to nature’s origin. mation by yin and yang are both the Dao act through him without Laozi, in trance, “wandered simultaneous and perpetual. obstacle. An essential characteris- freely in the origin of all things.” Thus, the sage’s ecstatic union is tic that governs the Dao is spon- Thus, in ecstasy he escaped a “moving together with the Dao; taneity (ziran), the what-is-so-of- the rhythm of life and death by dispersing and concentrating, his itself, the self-so, the uncondi- contemplating the ineluctable appearance has no consistency.” tioned. The Dao, in turn, governs return: “Having attained perfect United with the constant Dao,

Issue No. 52 January 2020 Page 13 Reach the sage’s outer aspect becomes natural course of things will Viewed from the single reali- one of ungraspable change. Be- sooner or later turn into the op- ty experienced in ecstasy, it is cause the gods can become per- posite of what was intended and just as difficult to distinguish life ceptible only by adapting to the will result in failure. from death as it is to distinguish mode of this changing world, the waking Zhuangzi from the Those sages who prac- their apparitions are dreaming butterfly. Death is nat- tice wuwei live out of their origi- “transformations” (bianhua); and ural, and men ought neither to nal nature before it was tam- the magician (huaren) is believed fear nor to desire it. Zhuangzi’s pered with by knowledge and to be one who transforms rather attitude thus is one of serene ac- restricted by morality; they have than one who conjures out of ceptance. reverted to infancy (that is, the nothing. undiminished vitality of the new- born state); they have “returned Source: Adapted from Encyclope- to the state of the Uncarved Block dia Britannica Wuwei (pu).” Pu is uncut and unpainted The power acquired by the Dao- wood, simplicity. Society carves Anna K. Seidel this wood into specific shapes for ist is de, the efficacy of the Dao in Michel Strickmann the human experience, which is its own use and thus robs the in- translated as “virtue.” Laozi dividual piece of its original to- EB Editors viewed it, however, as different tality. “Once the uncarved block from Confucian virtue: is carved, it forms utensils (that is, instruments of government); Persons of superior virtue are not but when the Sages use it, they virtuous, and that is why they have would be fit to become Chiefs of virtue. Persons of inferior all Ministers. This is why the [Confucian] virtue never stray from great craftsman (ruler) does not virtue, and that is why they have no carve (rule).” virtue.

The “superior virtue” of Daoism is a latent power that never lays Identity of Life and Death claim to its achievements; it is the Mystic realization does away “mysterious power” (xuande) of with the distinction between the Dao present in the heart of the self and the world. This idea also sage—“persons of superior virtue governs Zhuangzi’s attitude to- never act (wuwei), and yet there ward death. Life and death are is nothing they leave undone.” but one of the pairs of cyclical Wuwei is neither an ideal of abso- phases, such as day and night or summer and winter. “Since life lute inaction nor a mere “not- overdoing.” It is actions so well and death are each other’s com- in accordance with things that panions, why worry about them? All things are one.” Life and their authors leave no traces of themselves in their work: death are not in opposition but “Perfect activity leaves no track merely two aspects of the same behind it; perfect speech is like a reality, arrested moments out of jade worker whose tool leaves no the flux of the ongoing mutations mark.” It is the Dao that “never of everything into everything. acts, yet there is nothing it does Human beings are no exception: not do.” There is no true achieve- “They go back into the great ment without wuwei because eve- weaving machine: thus all things ry deliberate intervention in the issue from the Loom and return to the Loom.”

Page 14 January 2020 Issue No. 52 Reach 2. Feature Articles

B. Practical Religion: Breathing and Meditation Delivered in San Francisco, April 5, 1900

ifferent philosophies posit different things. Buddhism claims that there is no soul or God and that everything is full of misery. This lecture focusses on the Yoga philosophy which aims to tap into the power of the soul through controlling internal nature. Internal nature is controlled through various breathing and meditation practices. Unhappiness or misery Dis said to be caused by not having control over the body. And this is overcome through these yogic practices of breathing and meditation, especially controlling the 5 senses of knowledge, regulating food, sleep

Everyone's idea of practical religion is according to his theory of practicality and the standpoint he starts from. There is work. There is the system of worship. There is knowledge. The philosopher thinks...the difference between bondage and free- dom is only caused by knowledge and ignorance. To him, knowledge is the goal, and his practicality is gaining that knowledge. ...The worshipper's practical religion is the power of love and devotion. The worker's practical religion consists in doing good works. And so, as in every other thing, we are always trying to ignore the standard of another, trying to bind the whole world to our standard. Doing good to his fellow-beings is the practical religion of the man full of love. If men do not help to build hospitals, he thinks that they have no religion at all. But there is no reason why everyone should do that. The philosopher, in the same way, may denounce every man who does not have knowledge. People may build twenty thousand [Yogi believes in] psychic [control the others by his own standard. hospitals, and the philosopher de- and] the conquest of [internal] na- Men may have given millions of clares they are but...the beasts of ture. "How much have you gained dollars and fed rats and cats, as burden of the gods. The worship- towards that? How much control some do in India. They say that per has his own idea and standard: over your senses, over your men can take care of themselves, Men who cannot love God are no body?"--that is all the Yogi asks. but the poor animals cannot. That good, whatever work they do. The And, as we said, each one judges is their idea. But to the Yogi the

Issue No. 52 January 2020 Page 15 Reach goal is conquest of [internal] nature, and he judges man by that standard. ... We are always talking [about] practical religion. But it must be practical in our sense. Especially [so] in the Western countries. The Protestants' ideal is good works. They do not care much for devotion and philosophy. They think there is not much in it. "What is your knowledge!" [they say]. "Man has to do something!"...A little humanitarianism! The churches rail day and night against callous agnosticism. Yet they seem to be veering rapidly towards just that. Callous slaves! Religion of utility! That is the spirit just now. And that is why some Buddhists have become so popular in the West. People do not know whether there is a God or not, whether there is a soul or not. [They think:] This world is full of misery. Try to help this world. The Yoga doctrine, which we are having our lecture on, is not from that standpoint. [It teaches that] there is the soul, and inside this good we can. What for? If there is Every hospital is praying that soul is all power. It is already an incurable disease, why should more and more sick people will there, and if we can master this we struggle and take care of our- come there. Every time you think body, all the power will be un- selves? If the utilitarians say: "Do of doing some charity, you think folded. All knowledge is in the not bother about soul and God!" there is some beggar to take your soul. Why are people struggling? what is that to the Yogi and what charity. If you say, "O Lord, let the To lessen the misery. ...All unhap- is it to the world? The world does world be full of charitable peo- piness is caused by our not having not derive any good [from such an ple!"--you mean, let the world be mastery over the body. ...We are attitude]. More and more misery full of beggars also. Let the world all putting the cart before the is going on all the time. ... be full of good works--let the horse. ...Take the system of work, world be full of misery. This is out The Yogi says you are to go to the for instance. We are trying to do -and-out slavishness! root of all this. Why is there mis- good by...comforting the poor. We ery in the world? He answers: "It ...The Yogi says, religion is practi- do not get to the cause which cre- is all our own foolishness, not cal if you know first why misery ated the misery. It is like taking a having proper mastery of our exists. All the misery in the world bucket to empty out the ocean, own bodies. That is all." He advis- is in the senses. Is there any ail- and more [water] comes all the es the means by which this misery ment in the sun, moon, and stars? time. The Yogi sees that this is can be [overcome]. If you can thus The same fire that cooks your nonsense. [He says that] the way get mastery of your body, all the meal burns the child. Is it the fault out of misery is to know the cause misery of the world will vanish. of the fire? Blessed be the fire! of misery first. ...We try to do the

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Blessed be this electricity! It gives light. ...Where can you lay the blame? Not on the elements. The world is neither good nor bad; the world is the world. The fire is the fire. If you burn your finger in it, you are a fool. If you [cook your meal and with it satisfy your hunger,] you are a wise man. That is all the difference. Circumstances can never be good or bad. Only the individual man can be good or bad. What is meant by the world being good or bad? Misery and happiness can only belong to the sensuous individual man. The Yogis say that nature is the enjoyed; the soul is the enjoyer. All misery and happiness--where is it? In the senses. It is the touch of the senses that causes pleasure and pain, heat and cold. If we can control the senses and order what they shall feel--not let them order us about as they are doing now--if they can obey our commands, become our servants, the problem is solved at once. We are bound by the senses; they play upon us, make fools of us all the time.

Here is a bad odour. It will bring other way out. ... [sleep], procreation of the species, me unhappiness as soon as it and fear exist in common with the You may do good works all the touches my nose. I am the slave of animals. There is one difference: time. All the same, you will be the my nose. If I am not its slave, I do Man can control all these and be- slave of your senses, you will be not care. A man curses me. His come God, the master." Animals miserable and unhappy. You may curses enter my ears and are re- cannot do it. Animals can do char- study the philosophy of every reli- tained in my mind and body. If I itable work. Ants do it. Dogs do it. gion. Men in this country carry am the master, I shall say: "Let What is the difference then? Men loads and loads of books on their these things go; they are nothing can be masters of themselves. backs. They are mere scholars, to me. I am not miserable. I do not They can resist the reaction to any- slaves of the senses, and therefore bother." This is the outright, pure, thing. ...The animal cannot resist happy and unhappy. They read simple, clear-cut truth. anything. He is held...by the string two thousand books, and that is of nature everywhere. That is all The other problem to be solved is- all right; but as soon as a little mis- the distinction. One is the master -is it practical? Can man attain to ery comes, they are worried, anx- of nature, the other the slave of the power of mastery of the ious. ...You call yourselves men! nature. What is nature? The five body? ...Yoga says it is practical. You stand up...and build hospi- senses...... Supposing it is not--suppose tals. You are fools! there are doubts in your mind. [The conquest of internal nature] What is the difference between You have got to try it. There is no is the only way out, according to men and animals? ..."Food and

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Yoga. ...The thirst for God is religion. ...Good works and all that [merely] make the mind a little quiet. To practise this--to be perfect--all depends upon our past. I have been studying [Yoga] all my life and have made very little pro- gress yet. But I have got enough [result] to believe that this is the only true way. The day will come when I will be master of myself. If not in this life, [in another life]. I will struggle and never let go. Nothing is lost. If I die this moment, all my past struggles [will come to my help]. Have you not seen what makes the difference between one man and another? It is their past. The past habits make one man a genius and another man a fool. You may have the power of the past and can succeed in five minutes. None can predict the moment of time. We all have to attain [perfection] some time or other. The greater part of the practical lessons which the Yogi gives us is in the mind, the power of concen- tration and meditation. ...We have en several times [a day] instead of forget that it is the food out of become so materialistic. When we once or twice. Never get very hun- which we manufacture everything think of ourselves, we find only gry. "He who eats too much can- we have. So the amount and kind the body. The body has become not be a Yogi. He who fasts too of energy that we want, the food the ideal, nothing else. Therefore a much cannot be a Yogi. He who must determine. ... little physical help is necessary. ... sleeps too much cannot be a Yogi, Violent exercises are not all neces- First, to sit in the posture in which nor he who keeps awake too sary. ...If you want to be muscular, you can sit still for a long time. All much." He who does not do any Yoga is not for you. You have to the nerve currents which are work and he who works too hard manufacture a finer organism working pass along the spine. The cannot succeed. Proper food, than you have now. Violent exer- spine is not intended to support proper exercise, proper sleep, cises are positively hurtful. ...Live the weight of the body. Therefore proper wakefulness--these are amongst those who do not take the posture must be such that the necessary for any success. too much exercise. If you do not weight of the body is not on the What the proper food is, what take violent exercise, you will live spine. Let it be free from all pres- kind, we have to determine our- longer. You do not want to burn sure. selves. Nobody can determine that out your lamp in muscles! People There are some other preliminary [for us]. As a general practice, we who work with their brains are things. There is the great question have to shun exciting food. ...We the longest-lived people. ...Do not of food and exercise. ... do not know how to vary our diet burn the lamp quickly. Let it burn The food must be simple and tak- with our occupation. We always slowly and gently. ...Every anxie-

Page 18 January 2020 Issue No. 52 Reach ty, every violent exercise--physical cises] are rather difficult, and they are chaste they will be hurt. and mental--[means] you are some of the complicated ones are How do they gather all burning the lamp. attended with great danger if this? ...People come to me-- done without proper diet. I would thousands come every year--with The proper diet means, generally, not advise you to go through any this one question. Someone has simply do not eat highly spiced one of these except the very sim- told them that if they are chaste foods. There are three sorts of ple ones. and pure they will be hurt physi- mind, says the Yogi, according to cally. ...How do these teachers the elements of nature. One is the Take a deep breath and fill the know it? Have they been chaste? dull mind, which covers the lumi- lungs. Slowly throw the breath Those unchaste, impure fools, nosity of the soul. Then there is out. Take it through one nostril lustful creatures, want to drag the that which makes people active, and fill the lungs, and throw it out whole world down to their and lastly, that which makes them slowly through the other nostril. [level]! ... calm and peaceful. Some of us do not breathe deeply enough. Others cannot fill the Nothing is gained except by sacri- Now there are persons born with lungs enough. These breathings fice. ...The holiest function of our the tendency to sleep all the time. will correct that very much. Half human consciousness, the noblest, Their taste will be towards that an hour in the morning and half do not make it unclean! Do not type of food with is rotting-- an hour in the evening will make degrade it to the level of the crawling cheese. They will eat you another person. This sort of brutes. ...Make yourselves decent cheese that fairly jumps off the breathing is never dangerous. The men! ...Be chaste and table. It is a natural tendency with other exercises should be prac- pure! ...There is no other way. Did them. tised very slowly. And measure Christ find any other way? ...If Then active people. Their taste is your strength. If ten minutes are a you can conserve and use the en- for everything hot and pungent, drain, only take five. ergy properly, it leads you to God. strong alcohol... Inverted, it is hell itself. ... The Yogi is expected to keep his Sattvika people are very thought- own body well. These various It is much easier to do anything ful, quiet, and patient. They take breathing exercises are a great upon the external plane, but the food is small quantities, and never help in regulating the different greatest conqueror in the world anything bad. parts of the body. All the different finds himself a mere child when I am always asked the question: parts are inundated with breath. It he tries to control his own mind. "Shall I give up meat?" My Master is through breath that we gain This is the world he has to con- said, "Why should you give up control of them all. Disharmony in quer--the greater and more diffi- anything? It will give you up." Do parts of the body is controlled by cult world to conquer. Do not des- not give up anything in nature. more flow of the nerve currents pair! Awake, arise, and stop not Make it so hot for nature that she towards them. The Yogi ought to until the goal is reached! … be able to tell when in any part will give you up. There will come a time when you cannot possibly pain is caused by less vitality or eat meat. The very sight of it will more. He has to equalise that. ... Source disgust you. There will come a Another condition [for success in The Complete Works of Swami Vive- time when many things you are Yoga] is chastity. It is the corner- kananda, (Kolkata: Advaita Ashram), struggling to give up will be dis- stone of all practice. Married or Vol. 1. tasteful, positively loathsome. unmarried--perfect chastity. It is a Then there are various sorts of long subject, of course, but I want breathing exercises. One consists to tell you: Public discussions of of three parts: the drawing in of this subject are not to the taste of the breath, the holding of the this country. These Western coun- breath--stopping still without tries are full of the most degraded breathing--and throwing the beings in the shape of teachers breath out. [Some breathing exer- who teach men and women that if

Issue No. 52 January 2020 Page 19 Reach Books From the Spiritual Bookstore https://spiritualbookstore.org.au/

Ramakrishna Vivekananda Literature

Bhakti Yoga Author: Swami Vivekananda Cover Type: PB Pages: 120 Category: Swami Vivekananda, Yoga Language: English Publisher: Advaita Ashrama

Love in its varied aspects is the motive force behind all the actions of living beings. But love takes its highest form when directed towards the God. Among the different paths leading man towards the attainment of the Supreme Truth is the one of love, devotion, and complete surrender. In this book Swami Vivekananda expounds how this path of Bhakti leads man to God. Being an exposition by one of the pioneers in the religious and spiritual realm of the modern times, the value of this work need not be emphasized. Lucid, simple, and to the point, the words of the Swami touch the hearts of the readers and puts them on to the divine path of love supreme.

The Eternal Companion: Life and Teachings of Swami Brahmananda Cover Type: PB Pages: 359 Category: Spiritual Life, Teachings Language: English Publisher: Ramakrishna Math, Chennai

Swami Brahmananda was considered by Sri Ramakrishna to be his spiritual son. He was the first President of the Ramakrishna Order and beacon -light of inspiration to all during the infancy of the Ramakrishna Move- ment. His life and teachings continue to inspire earnest people to new heights of spirituality. The first part of this book contains Swami Brah- mananda?s biography, and the second part, his teachings.

Page 20 January 2020 Issue No. 52