Blue Mountain Journal - Winter 2010

7/28/2019 Blue Mountain Journal - Winter 2010

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BlueMountain

E S T A B L I S H E D B Y E K N A T H E A S W A R A N

F O R P R E S E N T I N G H I S E I G H T - P O I N T P R O G R A M

O F P A S S A G E M E D I T A T I O N

A Journal for

Spiritual Living

Published by the

Blue Mountain

Center of Meditation

& Nilgiri Press

Winter 2010

Volume 21, Number 4

www.easwaran.org

Special Issue

Commemorating

Birth Centenary o

Eknath Easwaran

19102010

E

KN

ATH EASA

RAN

CEN

TE NARY


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P a r t I

The Early Years 611

19101934

19341948

19481959

P a r t I I

A Modern Teacher of Timeless Truths 1421

19591962

19621969

19691980

19801999

An Enduring Legacy 2223

lue m o unt a i n

he quarterly journal

f the Blue Mountain

enter of Meditation

Winter 2010

2010 by The Blue

Mountain Center of

Meditation, Inc.

rinted on recycled paper

x ecut i v e ed i t o r

hristine Easwaran

f o u n d e r

Sri Eknath Easwaran

bo a rd o f t rust ees

Christine Easwaran

Nick Harvey

Sultana Harvey

Diana LightmanTerry Morrison

Robert Nichols

Beth Ann OConnell

Post Oce Box 256

Tomales, c a 94971

Telephone 707 878 2369

Facsimile 707 878 2375

Email [email protected]

Web www.easwaran.org

blue M o unt a i n

C e n t e r o f

Meditation

oers instruction in meditation

and allied living skills,

following the eight-point

program of passage meditation

developed by Sri EknathEaswaran. The approach

is nondenominational,

nonsectarian, and free from

dogma and ritual. It can be

used within each persons

own cultural and religious

background to relieve stress,

heal relationships, release

deeper resources, and realize

ones highest potential.

p a ssa g e m ed i t at i o n: a n e i g h t -p o i nt p ro g ra m

1 . m ed i t a t i o n o n a p a ssa g e Silent repetition in the mi

of memorized inspirational passages from the worlds great religions

Practiced for one-half hour each morning.

2 . rep et i t i o n o f a m a nt ra m Silent repetition in the m

a Holy Name or a hallowed phrase from one of the worlds great reli

Practiced whenever possible throughout the day or night.3 . s lo w i n g d o w n Setting priorities and reducing the stress

friction caused by hurry.

4 . o ne -p o i nt ed a t t ent i o n Giving full concentration to

matter at hand.

5 . t r a i n i n g t h e s en s es Overcoming conditioned habits a

learning to enjoy what is benecial.

6 . p ut t i ng o t h ers f i r st Gaining freedom from selshne

separateness; finding joy in helping others.

7 . sp i r i t ua l f ello w sh i p Spending time regularly with o

passage meditators for mutual inspiration and support.

8 . sp i r i t ua l rea d i ng Drawing inspiration from writings

and about the worlds great spiritual gures and from the scriptures

religions.


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I n t h i s i s s u e

,

.

E y

E . T

y

.

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y

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y yy, y

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k y. . y

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Vy y y

E k k, q .

y y .

For the Board of Trustees

Christine Easwaran


4/24

P a rt I

T Ey Y19101959

Whichever country we come from,

whatever race we belong to, in the depths

of our consciousness there is a living

spirit which can be discovered.

That is the purpose of life.


5/24


6/24

h e t r o p i c a l

v il l a g e of

Easwarans birth lies in

Kerala, South India. As he

walked home from school,

the vistas would have been

much like this a lotus

pond, rice paddies, and

low-lying mountainsin the distance.

I w a s b orn into the arms of my

iritual teacher, my mothers mother,

aswaran said. With a borrowed camera,

e captured this portrait of Granny with his

ster, Leela.

Though Easwaran did not recognize

rannys spiritual stature or her special role

ntil much later, her example and teachings

ould make an unmistakable imprint on his

wn.

I n s e p a r a b l e

f r o m

a s w a ra ns

grandmother (l.) was

his mother (r.). He

often referred to her

as Grannys teaching

assistant.

M a n m e m b e r s o f Easwarans extended family gather for his cousins com

of-age ceremony. Their branch of society is a matriarchy in which women have had

rights for centuries.

9101934

I was not a particularly religious child. I was absorbed

in my studies, in sports and games, and scarcely thought

about ancient India and its spiritual heritage. But all the

while I was taking in its rich culture. Though I was too

young to be aware of it, my grandmother was planting

the seeds of my future deep in my consciousness.

In m a n wa s, t h e Ek E

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7/24

h e s e t w o v i e w s of the Eknath ancestral homehow the verandah on which Granny regaled Easwaran

ith the ancient tales that continue to unite India through

heir high drama, sophisticated portrayals of human

ature, and spiritual depth.

During Easwarans teen years, evenings might nd him

uddled here next to a hurricane lamp, lost in or

is well-worn copy of G Ty

.

Along the same verandah, Granny swept her broom each

orning while softly chanting the mantram often the rst

ound of the day to reach Easwarans ears.

s a te e na g e r I was independent and inclined to question

anything I found provincial, said Easwaran (rst row, second

from r.). One widely accepted axiom escaped his questioning: that

everything worthwhile came from the West.

rr iv ing a tc o l l e g e , Easwa

drew the attention of

headmaster, Father Jo

Palakaran. Seeing tha

new student was hom

and not fully at home

English as a language

instruction, Father Jo

encouraged him to joi

debate team. Easwara

overcame his shyness

earned his college two

awards, discovering a

unsuspected gift for pu

speaking.

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T E , F y .


8/24

I n 1 9 3 4 , f r e s h out of college, Easwaranwent to nd work in Secunderabad, where his aunt

and uncle lived. It turned out to be a period low in

ob opportunities, but rich in experience, he said.

At the local YMCA, a popular cultural center for

young people of all faiths, he had many chances

to observe internationally renowned speakers,

and by polishing his own speaking skills through

the debate, drama, and public speaking clubs, he

himself became a draw. Before long Easwaran was

chosen to be literary secretary, the highest position

a non-Christian could hold, and was introducing

prominent speakers such as the poet laureate of

Indias freedom movement, Sarojini Naidu.

When Easwarans aunt and uncle moved,

Laetitia Lee, an Anglo-Indian Protestant, took him

in. Treating him as one of her own children, she

nursed him through a bout of typhoid. I owe her a

great debt, he said.

I n 1 9 4 0 , a s w a r a n headed to

Nagpur in central India to pursue graduate

studies in English literature and law.

N o t f a r f r o m Easwarans university was

Mahatma Gandhis ashram. Easwaran had not yet m

leader but seemed to be witnessing everywhere his abi

draw out bravery, self-discipline, and other hidden qu

in people, especially in Easwarans classmates who lef

school to join Gandhis work. I wanted to know the s

of his power, Easwaran said.

After a few hours at the ashram, Easwaran had his

answer: Gandhi was a shining lighthouse, and the so

of his light was the Bhagavad Gita.

19341948

My days were full with a job I loved, teaching English literature

on a beautiful campus in central India. I had begun to make

a reputation as a writer; I had friends with whom to enjoy

music, theater, tennis, and the quiet pleasures of good company.

It was a very satisfying situation, and if I had had time to

think about it, I would have assured you I was happy.

In t h e e a r s a f t e r , E

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ky , Young India, k

Hy Kyk. W E

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: q,

k

.

W E y

k. G y y

k, .


9/24

n 194 7 , a s w a ra n (second row, second from l.) was oered a teaching position at Nagpur

University in Amravati.

Here he would share his passion for Wordsworth and Shaw and nd that his deep dedication to his

tudents was reciprocated. Much of his free time was given over to them: he directed plays, organized

ebates, helped them with their studies. I loved my subject, and I loved to teach, he said. It almost

eemed wrong to be paid to do what I most enjoyed.

When the T accepted the rst of many of his articles and the Wky

followed suit, Easwaran began to earn a national reputation as a writer. Everything I wanted was

owing into my hands.

e t e v e n a s success was gracing Easwar

endeavors, a sense of discontentment crept in. old questions began to come unbidden as I lay a

at night: Who am I? Why am I here? What is l

for?

These questions followed him through years

inner turbulence that would see the breakup of

his arranged marriage and eventually the painf

separation from his two sons.

Other sorrows, too, would come. In January

Gandhis life was cut short. A month later, Gra

life came to an end. At a time of darkness, Easw

had lost his two guiding stars.

A E G , j

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T E k -

y. B G Mahabharata,

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.


10/240

19481959

By Indian standards, I was leading a very successful life and had

everything one could desire. Suddenly all that success turned to ashes.

Whe n a swa r an re t ur ne d to

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h i s v i e w o f the Nilgiris, or Blue Mountain, shows the terraced tea estates that cover many of

he hillsides.

a s wa r a n s m o t h e r a d a p t e d well to lif

on the Blue Mountain, as did his sister, Leela. They oft

hosted relatives and returned to the village for special

occasions.


11/24

Ty y; y

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.

h i l e t e a c h i n g a heavy load of classes, Easwaran (rst

w, second from r.) deepened his new daily practice of meditating on

spirational passages. His progress was unusually rapid, and he found

mself discovering a new world the world within. I had been at home

my little academic world. Now, though I played the role of a professor

uring the day, I was cast in a drama where I knew my lines but ostage

dnt even know who I was.

He realized, however, that he was not alone. The passages were

felines, guiding me to the source of wisdom deep within and then

uiding me back into daily life.

I n 1 9 5 6 , t h r e e years after this photo

was taken, Easwaran was promoted to full

professor and chairman of the graduate

department of English at the University of

Nagpur. He continued to win acclaim as a

writer, and, already a sought-after speaker in

his area, he was invited to give talks on All

India Radio.

Yet a deeper purpose had absorbed all his

motivation. He was eager to share the source

of his strength his inner life and had the

conviction that one did not need to drop out

of society to nd spiritual fulllment.

ne da , a pair of Fulbrigh

scholars from New York visited

Easwarans university. They saw

I was at home in Western culture

could interpret the basis of India

civilization in language the West

understand, he said. They encou

him to apply to the Fulbright

exchange program and gave him t

recommendation.

In June of 1959, carrying a pas

that bore the above photo, Easwar

set o on the long voyage to Amer

Though his assignment was a sch

one, the thrust of his life would so

change, as he said, from educatio

degrees to education for living.


12/24

P a rt I I

A T T T

19591999

While there is a great deal to be said for

scholastic education, the great sages and

saints of all religions testify unanimously

that there is much more to the human being

than the physical, the mental,

the intellectual. How much more is a truth

that cannot be conveyed in words. We have

to realize it ourselves.


13/24


14/244

h o u g h i t t o o Easwaran time to adjust

o Minnesotas climate, he had no trouble forming

ose associations with the students there, nding

hem much like his students in India.

In e re l e , a s w a ra

continued to accommodate himself

to American ways. After the livelin

of the dormitory in Minnesota, h

hotel room was an adjustment, an

he continued to have great dicul

nding vegetarian food.

But he was always in his eleme

on campuses, and as a Fulbright

scholar, he had many opportunitie

to participate in university life, fro

attending student functions to hea

lectures by world-famous scientist

other prominent gures.

n h i s w a to Berkeley, Easwaran stopped in Southern

California. There he met Dr. Evans-Wentz, the well-known scholar

who had brought to the English-speaking world the scripture T

T Bk D. Evans-Wentz arranged a speaking

engagement for Easwaran, who expected a modest showing for his

rst public lecture on the perennial philosophy. To his amazement,

a thousand people turned out.

What made an even greater impression was Evan-Wentzs

remark: Remember, you are an authentic representative of a

tradition thousands of years old. Wherever you go, your words

will inuence people. Be careful about every word you say. There

are many people in this country who are beginning to tire of

materialism and to long for the secret of spiritual wisdom that

your country has to oer the world.

9591962

I was terribly eager to start teaching meditation. Every

morning I got up wondering, Where are all these earnest

spiritual aspirants who must be wanting to learn to meditate?

I was sure they existed, but how was I to nd them?

June of found E

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15/24

a ne e nr w a s

the energetic hub of a diverse

network of spiritual seekers.

The gatherings that she and

Wendell hosted provided

Easwaran with his rst

opportunity to present to

an audience the method

of meditation he haddeveloped.

n u g u s t o f 1960, Easwaran met Christine, who had moved to the Bay Area the same

month as he. She would become his wife, foremost student, and lifelong partner in his work,

elping him manage the myriad details of a growing organization.

With Christines arrival, most of my problems were solved, said Easwaran.

In Ja nua r of 1961, Easwaran and Christine rented th

house, where, Easwaran liked to say, Creation began. Locanear the Berkeley campus, this rst headquarters of Easwara

work made it possible for him to maintain a full speaking sch

with much less travel.

Six nights a week, twenty-ve to thir ty people, from colleg

students to retirees, came to hear Easwaran comment on the g

scriptures of the world and to meditate.

n e o f a s w a r a n s

close students, Mary

Davenport, helped maintain

the Centers activities in North

America after Easwarans

return to India, keeping him

in touch with his students

by circulating the newsletterhe mailed to her.

A Bky, E Dy

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B

B , E k

A. A k, k S

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By 1961, E k ,

z, q,

, z . E

y k US,

D, , y

, j y.


16/246

C h r i s t i n e t o o

t h i s photo at the home

on the Blue Mountain

she and Easwaran shared

with his mother, Leela,and Leelas family.

u r i n g t h e i r e a r s on the Blue Mountain, Easwaran and Christine came

contact with a fascinating collection of neighbors, as well as summer vacationers

om around the world.

Their circle of acquaintance included (from l. to r.) Ethel Merston, a world

aveler who had settled at Sri Ramana Maharshis ashram and spent her summers

n the Blue Mountain; Alice Barnes, a Christian missionary with an unrivaled

nack for storytelling; and Mary Barr, an active Quaker who had worked closely

ith Gandhi in his village uplift programs.

I n t h e e c l e c t i c , geographically dispersed population of th

Blue Mountain, Easwaran did not encounter a suitable opportunity f

forming a community of serious meditators but did reach a wide varof people.

This photo was taken at the summer ashram of Swami Omkar, w

Easwaran was invited to give weekly talks on meditation.

9621969

When I returned to this country from India in the middle

sixties, I was able to draw a good number of aspiring men

and women who had seen that no amount of material

possessions, no amount of personal prot and prestige,

can meet our crying need for complete fulllment.

It too a few y E

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q

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q y S A

,


17/24

i t h t h e h e l p of students and friends, Easwaran

urned a neglected old mansion in Oakland into a gracious

etting for the next phase of his work.His students installed a multilith press in the garage

nd transformed his simple newsletter into a more

olished publication that included his practical articles on

meditation. Those early printing eorts would evolve into

he publishing arm of the Blue Mountain Center, Nilgiri

ress.

I n 1 9 6 1 , d u r i n g his rst stay in Berkeley, Easwaran had strolled across the campus, say

Meditation should be taught here, just like literature or medicine. In 1968, he was greeting a p

auditorium of students enrolled in Religious Studies 138X, Theory and Practice of Meditation.

In the turmoil of the times, Easwaran oered a set of universal values. His students responde

deeply, not only to his message but to the respect and humor with which he delivered it. While fr

was being hailed as the liberty to do as one chose, Easwaran redened it as the mastery over neg

self-centered impulses. Spiritual attainment, he stressed, expresses itself in loyal, loving relation

and hard, harmonious work for worthy causes. This kind of growth, he told his students, is the

ultimate challenge in life and the most powerful way to bring about the changes they longed to m

in the world.

Once a skeptic commented on the popularity of Easwarans classes by saying to him, These y

people are only here because of the need of the times. Easwaran replied, Exactly. The need of

times is a deep spiritual hunger, and it is to that need that I am responding.

. A y

, q, y

. T E k.

H y y

k

1966.

T y E .

y, y -

, y z y. y 1968, E

y y . T

y , -

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Ok . 1967, B

y, z

. A y , E

q Bky H, k W

y

W ,

.

1969,

T .

T .


18/248

t me a l t ime , e v e r one

would climb the steps of the old Victorian

farmhouse, crowd into the dining

room, and enjoy the hearty vegetarian

food usually spiced with anecdotes

and light banter. Easwaran had a lively

sense of the comic and was a compelling

storyteller, one who knew his audience.

The culture he established was

informal, with few, if any, stated rules.

His own example, however, established a

standard of self-discipline.

Students responded deeplyto his aection and trust.

e m o v e d f r o m t h e noise and

istractions of urban life, Ramagiri was still an

asy drive from San Francisco, Berkeley, and the

est of the Bay Area. This meant Easwaran could

ontinue to teach his eight-point program to diverse

udiences, and residents could commute to nearby

bs.

The students began the monumental task of

estoring the property. After a day spent repairingld structures and erecting new ones, they squeezed

nto cramped sleeping quarters in the few service-

ble buildings. The limited water supply had to

e shared with several dozen cows that placidly

watched the ongoing work.

o u r b h o u r the hard work

progressed. The students looked forward

Easwarans daily rounds of the sites, wh

would encourage all and show keen inter

in their eorts. As Easwaran had foresee

personal agendas began to give way to th

collective good, and the students soon cam

together into a close-knit spiritual family f e w r e s i d e n t s had experience in architecture

and engineering, but most trained themselves in the skills

needed, from setting new foundations to organic gardening

to reversing severe land erosion.With much hammering and sawing three geodesic domes

arose, and with much diing leach lines were laid for a

new sanitation system. Happily, several experts, intrigued

by this unique project, oered their services. Everything, of

course, had to meet the building codes and to secure land-

use approval from the county.

9691980

It is facing these challenges together, while doing our utmost to

improve our spiritual practice, that has really made this an ashram.

After months of driving k S

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19/24

n d e r a s w a r a n s c l o s e supervision,

is students began turning transcripts of his talks

nto books. In the early 1970s he started work on

is magnum opus, T B G Dy

. This three-volume commentary, fteen years

n the making, contains the fullest written expressionf his teachings.

Students had begun making audio recordings

f Easwarans talks back in 1960, and when video

chnology became available in the late 1970s, they

egan capturing his image as well.

R e s i d e n t s w i t h d ajobs away from

Ramagiri joined in the evening and weekend work.

Bindery parties with dozens of helpers stitching

and gathering sheets fresh from the press often with

a deadline became a tradition. The reward was the

service itself, but Easwaran often saw to it that some

little edible treat was added on.

L K, the classic vegetarian cookbook

and guide to nutrition inspired by Easwaran, was

hugely successful, selling over a million copies. Within

a few years, the proceeds nanced a much-needed new

complex with a spacious kitchen, dining area, andresidential building.

o p r i n t t h e rst volume of the Gita series, Easwarans students converted an old milk barn an

surrounding buildings into a pressroom, darkroom, and bindery. For about twenty-ve years, Easwaran

books, as well as other publications, were printed here.

y y

, y y.

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y. O E, 1969, E

y. H

B , H

y.

F E

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k

k.


20/240

t t h e c o r e of Easwarans

ability to inspire others to work

together selessly was his complete

one-pointed attention. Whether

he was meeting with children

from the ashram school or with a

team of medical professionals, he

communicated the same deep respect,

the same belief in each personsunlimited potential.

a s w a ra n g a v e w e e l public talks at thi

church in Petaluma for fteen years, until 1992, around

the time this photo was taken. Known simply as Tues

Night, this public program became the model for a

worldwide network of fellowship groups, and it contin

in the same location today. h e n th e re tre a t program brought Easwaran in personal contact with his readers, hisork entered a dynamic new stage. His deep, intuitive sense of his audience and his long experience

tablishing rapport with people of all kinds helped make these retreats life-changing events for many.

The retreat atmosphere became even more powerful ten years later when Easwaran inaugurated

e Centers new retreat house, which many of his students around the world would come to consider

eir spiritual home.

9801999

In all our retreats, this is going to be my message: If you want

to live to your full capacity, if you want to give a great gift to

life, if you want to love in a manner that will never change,

meditation is the supreme education for the art of living.

I

n , with the , E k

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j.

B 1980 1986 ,

E y. A

E j

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k. , E

By A, q y y D

A , k E

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y, W, D, UK

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21/24

t h e l a s t years of Easwarans life, his spiritual family stretched around the globe. Many traveled

reat distances to absorb his values in person and to share that experience with their children.

n r e s p o n s e t o retreatants who wanted

heir children to aspire to high ideals, Easwaran

aunched an annual summer program for families

n 1993. Each years program culminated in a play

bout great spiritual gures, the inspiration for

which sprang from the performances Easwarans

ncestral family staged in their courtyard.

He also created a special program, Setu, foredicated meditators in the second half of life.

p r e p a r i n g h i s s t u d e n t s for his pa

Easwaran told them, I am with you every day

doesnt require my physical presence; it requires

open heart.

f t e r 1 9 9 5 , r e t r e at programs included a visit to Ramagiri, where retreatants met with

Easwaran and received a tour to experience the way of life he had established. Meeting with retreatant

gave Easwaran great joy, and despite his declining health, he found the energy to respond to their pressi

questions.

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To those who have faith in me, I shall continue to guide them because I

believe this life that is ending is only a chapter in the saga of my spiritual

evolution. May God bless all of you to nd the peace that I have been enabled

to nd through my grandmothers blessing.


24/24

Blue Mountain Center of Meditation

Nilgiri Press

Box 256, Tomales, California 94971

NonproU.S. Post

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MOUNTAIN

A J O U R N A L F O R

S P I R I T U A L L I V I N G

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E I G H T - P O I N T P R O G R A M

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@. 800 475 2369.

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Blue Mountain Journal - Winter 2010