Autobiography of a Yogi

This review was written as an add for the Autobiography of a Yogi 1946 edition, the original edition – published by Crystal Clarity Publication. It is not our intent to advertise the sale of this book, but I think the comments and observation make by David Frawley are note worthy. David Frawley is considered a scholar in this field and an outside opinion not under the influences of the Daya Dynasty.

The Quest - Winter 1994
The question at hand is why the reader should purchase this more expensive version of the first edition when later editions are readily available at a lower price. The difference is more one of tone rather than substance. However, in the original edition one feels more in contact with Yogananda himself. In later editions we see Yogananda through the eyes of SRF; the organization becomes a medium between the reader and the yogi by the addition of more than a hundred references to the organization.

Yogananda created SRF, and the organization has done enormous benefit by continuing the teachings by making available his books, recordings, and lessons. Yet organizations have their limitations, and great teachers and great teachings transcend all organizations.

This is not to say that SRF was wrong for institutionalizing Yogananda and his teaching. Such organizations become necessary in the modern world. Personal transmissions, as in the old guru-disciple system of earlier days, have of necessity been replaced largely by tapes, videos, books, and correspondence courses. The advantage of an organization like SRF is that it can project the teaching to help fill the spiritual needs of many more people. The disadvantage is that the teaching to transmitted tends to become depersonalized and frozen in time. The institution, instead of simply disseminating the teaching, begins to assert ownership over it, and may itself replace the teacher. While there is danger in a guru becoming. an institution, there is even greater danger in an institution becoming a guru.

In its more recent editions, SRF appears to make a special claim to be the sole representative of Yogananda's teaching. But Yogananda had many disciples, not all of whom were part of or remained with SRF. Moreover, Yogananda's gurus themselves had many other disciples who developed their work in various directions, and some of whom came to the West and taught Kriya Yoga along different lines. Yogananda, in other words, was put of a greater lineage with many branches in India and the West. Kriya Yoga, the technique that Yogananda taught, has many different teachers and techniques, and it is impossible to divide it from the rest of the yoga tradition. He did not invent the teachings, though he certainly added his flavor to them and made them accessible to the Western mind.

The Hindu yoga tradition is notably anarchic in its structure. It has no central organization, no pope or archbishop, no Rome or Mecca and certainly no Bible or Koran that all students must memorize or literally believe in. It is remarkably non-institutional, and places individual direct experience above outer forms, rules, ritual, or dogma. In personal relationship with the guru, each disciple is treated differently, and when the disciples go off to do their own practice or start their own center, they are not beholden to the successors of the guru once the guru passes away, nor to any organization created in the guru's name. Disciples may not even require the approval of the guru. For example, some great teachers like Ramana Maharshi had no formal disciples and anyone can claim to be their disciples.

Yoga centers, unlike churches, do not require loyalty to an organization. Moreover, the teaching is more important than the personality of the guru. It is this sense of freedom and diversity in the yogic approach that comes out more clearly in the original edition of Autobiography of a Yogi. Examples of the differences between the original edition and the 1981 SRF edition:

Original edition: "The actual technique (of Kriya Yoga) must be learned from a Kriyaban or Kriya Yogi; here a broad reference must suffice."

1981 SRF edition: "The actual technique (of Kriya Yoga) must be learned from an authorized Kriyaban or Kriya Yogi of Self-Realization Fellowship (Yogoda Sat-Sang Society of India). Here a narrow reference must suffice.

What originally was a broad reference by Yogananda to any Kriya Yogi was narrowed to refer to a member of one organization. This tends to cut doubt upon other Kriya Yogis who do not belong to SRF.  Westerners, trained in religious orthodoxy, way take such reference more seriously than Hindus, who are accustomed to every sort of teacher, practice, and center. Such statements contain an implicit criticism of the very diversity that surrounded Yogananda and that is generally part of the yoga tradition.

Yogananda himself gave initiation rather freely, a point that later editions of the book wish to forget:

Original edition: "Tens of thousands of Americans received Yoga initiation."

1981 SRF edition: "During the decade of 1920-1930 my yoga classes were attended by tens of thousands of Americans".

Yogananda may have started SRF but it does not appear that he intended his teaching to be limited to one group. In this regard, references to spiritual communities this - an important idea for Yogananda - have been taken out of the SRF edition. One example: "In these beautiful surroundings I have started a miniature world colony. Brotherhood is an ideal better understood by example than precept! A small harmonious group here may inspire other ideal communities over the earth."

Some other changes since the original edition appear to limit the connections between Yogananda's teaching and the rest of the tradition he came from. A reference to Ayurveda. for example, was taken out. Such changes, perhaps made with good intentions, nevertheless encourage conformity to a group rather than diversity.

Yogananda left not only SRF but a number of independent disciples, several of whom have become well known in their own right and who carry on the teaching along different lines. These teachers, who tend to be forgotten under the shadow of SRF include Kriyananda, Roy Eugene Davis, Shelly Trimmer, Norm Paulsen, and Swami Premananda, to name a few.

Lahiri Mahasaya, Yogananda's guru's guru and the main proponent of Kriya Yoga in India, had many thousands of disciples in India. Babaji also is a well known Himalayan yogi in this broad tradition.

I think it is important to appreciate the diversity of the tradition, and for this reason recommend taking a look at the original edition. Yogananda wanted to bring the liberating practices of yoga to this country, not to create another church."

One of the projects we will be bring you, is an index of all the changes that have been made in the AY through out all the different editions.  It will be important to note the changes but also the timing of those changes. 

The tradition of yoga is one of empowerment and equality, not inferiority and following.  It's the role of the Master to create more Masters.  The leader to create more leaders.  Thus the diversity. In response to David Frawley's article,  I love it's diversity and would encourage everyone to do their own thing.    Clearly, Yogananda wanted his writings and works to be disseminated by SRF, this does not prohibit anyone from starting their own thing.  This responsibility does prohibits SRF itself from having that diversity.  SRF must be the historical pivot point for that diversity. Not the leader of the diversity. It is therefore of the utmost importance that SRF stop the changes.

The Autobiography of a Yogi - third edition 1951 page 491
"The time-tested scriptures of the world are one in essence, inspiring man on his upward journey. One of the happiest periods of my life was spent, at Encinitas, in dictating to secretaries the text of ‘A Spiritual Interpretation of Christ’s Life’* Fervently I implored Christ to guide me in divining the true meaning of his words, many of which have been grievously misunderstood for twenty centuries"
*Currently appearing in Self-Realization magazine (formerly East-West)

If one goes to the Self-Realization magazines in 1951, they will see that what the quote is referring to the magazine articles titled "The Second Coming of Christ".

The above quote remained unchanged in the 4^th edition of the Autobiography - 1952 and in the 5^th edition of the Autobiography - 1954. Rajasi was president through 1954. Rajasi body dies in February of 1955 so he has little influence as president in 1955. It is important to note that Rajasi never during his term of presidency, changes the above quote. According to SRF "all of the changes  deletions, and additions between 1946 and 1956 were made at Paramahansaji's request."  Where are the hand written notes by Yogananda to substantiated this claim? Otherwise we have only the word of SRF to substantiate these changes.

There is a change in the quote in the 6rh Edition of The Autobiography of a Yogi  6th Edition - 1955 to:
"The time-tested scriptures of the world are one in essence, inspiring man on his upward journey. One of the happiest period of my life was spent in dictating, for Self-Realization Magazine, my interpretation of part of the New Testament. Fervently I emplored Christ to guide me in diving the true meaning of his words, many of which have been grievously misunderstood for twenty centuries."

Keep in mind that according to SRF the changes Yogananda made were to "clarify and rephrase". Of the changes SRF is making to Yogananda’s writings -  judge for yourself. In the above quote, which is more informative? Which quote tells you more precisely what is going on?. Do you think Yogananda would have made these changes?

The 6^th edition version tends to make the reader believe that the writing were intended for the magazine and not for a text or book as the 5^th edition shows. Would you be surprised that in 46 years SRF has fail to publish the book "The Second Coming of Christ" All the other major works have been done now. Where is this one? I guess The Second Coming isn’t coming.

1981 SRF edition; page 226
"...Fulfilling one's earthly responsibilities need not separate man from God, provided he maintains mental uninvolvement with egotistical desires and plays his part in life as a willing instrument of the Divine"

Please note the emphasis is being take from us and is being given to the organization. 

1981 SRF edition: footnote p367
(referring to pronam) "Literally, ' complete salutation,' from Sanskrit root nam, to salute or bow down; and the prefix pro, completely. A pronam salutation is made chiefly before monks and other respected person."

Please note the emphasis is being take from us and is being given to the organization and those associated with it. This is against the truth, that there is only one of us, God has no favorites. The change supports separatism, an untruth, not taught by Yogananda.  This is an excellent example of how the thinking of disciples who never advanced beyond the cultural story they were programmed with, misinterprets the Master, and are now trying to maintain the old way of the Kali, in the dawn of the Dwapara.