New edition of Science of Religion, Dhirananda, etc.

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bheema ma Registered User (12/2/02 3:46 pm) Reply	New edition of Science of Religion, Dhirananda, etc. Just saw this--sure reads better than the original version! Interesting points about Dhirananda too. www.ananda.org/inspiration/books/godisforeveryone/index.html God Is for Everyone by Paramhansa Yogananda As Taught to, and Understood by, his Disciple, J. Donald Walters (Swami Kriyananda) Preface Note: God is for Everyone is still being edited. The latest chapters will be posted here as they are finished. Preface This is not a new book of Paramhansa Yogananda's. Rather, it is a rewrite of his first book, The Science of Religion, which he published before coming to America in 1920. The present version will, I hope, be easier to comprehend and more enjoyable to read. For although the first edition contained wonderful teachings, it stated them so weightily that many a daunted reader has not felt able to continue it to the end. The Science of Religion has never sold well, which is particularly regrettable in light of Yogananda's obvious intention, through this book, to reach a wide audience. In 1955, I was discussing editorial matters by telephone with Laurie Pratt, Paramhansa Yogananda's chief editor. She is better known today by her monastic name, Tara Mata. Laurie, as I knew her then, lived a quasi hermit's life and rarely communicated with anyone except by telephone. During that discussion she remarked, "I'm thinking of dropping publication of The Science of Religion." "Why on earth would you do that?" I cried in dismay. "Its message is central to Master's 1 teachings!" "Actually," she replied, "Master never wrote it. It doesn't even have his vibrations." This book had always been a favorite of mine—not for its style, perhaps, but certainly for its contents. "Then who did write it?" I demanded. "Swami Dhirananda," she answered. Dhirananda had been called to America by our Guru during the 1920s to help with spreading his work. He had, however, departed the scene long before I came there as a disciple in 1948. I was only dimly familiar with his name. "The very style of the writing," continued Laurie, "is Dhirananda's, not Master's. It is heavy and pedantic, revealing the pride he took in having a master's degree. His very choice of words projected none of Master's simplicity and charm. The Science of Religion reads like a scholar's dissertation, not like a work of deep inspiration!" "But in its ideas, at least," I protested, "it has to be Master's! Surely, if only for that reason, it would be a pity to drop it!" My dismay may have affected her, for the book remained in print. Her comments, however, remained firmly etched in my memory. I learned a little more about Dhirananda's role in the authorship of The Science of Religion during the early 1960s, when I lived in India. I had occasion there once to speak with Swami Satyananda, another of the Master's early disciples, who told me, "After Yoganandaji returned from his visit to Japan, which he describes in Autobiography of a Yogi, he realized how to approach the public with his message. He wrote down his ideas in a brief outline. Because he didn't feel qualified at that time to write them in English, he asked Swami Dhirananda, who was a member of our little group, to write them as a booklet." Dhirananda was, in other words, the ghost writer; the concepts, however, were Yogananda's. A human being is not the clothes he wears, but the living person wearing them. The inspiration for The Science of Religion, similarly, was Yogananda's; Dhirananda only tailored the suit. English usage has changed, however, during the past eighty years: Dhirananda's style become outmoded. Moreover, the suit he tailored was, from the beginning, poorly made and ungainly. And the coat, with his excessive repetitions of concepts, was frayed at the elbows like a professor's at the twilight of his career. In May of 1950, Paramhansa Yogananda gave me instructions for my own future service to his cause. "Your work," he said, "is lecturing, writing, and editing." The second item on this list made me pause. "Sir," I said, "haven't you already written everything that needs saying about your teachings?" "Don't say that!" he exclaimed, surprised at my obtuseness. "Much more is needed!" Since then, I've devoted my life to carrying out those instructions. My books, more than eighty in number, have been written to interest people in his teachings and to show, in addition, how his ideas lead irresistibly to further and ever-broader conclusions. I've been fortunate in my attempt, for these books have helped to make his teachings widely known. So far, they've reached millions of readers and have been published in twenty-six languages. In addition, I've edited conversations I and others had with our Guru, and published selections of them in a book titled, The Essence of Self-Realization. Finally, I've edited his great scriptural work, The Rubaiyat of Omar Khayyam Explained, on which he started me working several months before our conversation, quoted above. My earnest prayer has always been to introduce people to the depth and beauty of his teachings, so that all might see their immense practical value in daily life. Recently, I was reading The Science of Religion again. The thought came to me, "Laurie was right! The ideas expressed here are wonderful, but they fail to touch the heart. Would it be presumptuous," I wondered, "if I attempted to rewrite it?" I prayed to my Guru for guidance. The present version of the book is the result of that mental dialogue. It is still his work, even where new thoughts have been expressed, or stories added to illustrate certain points. I've been conscientious about expressing only his ideas. Most of the stories he himself told, often to many listeners' delight. For he could be marvelously entertaining when he so chose! I've done my best to present his concepts as he himself might have done, with the fluency he later acquired in English. And I've tried to convey the inspiration that we, who heard him, always felt when he spoke. I encountered more difficulties than I'd expected, however, in working on this book. I've always been comfortable with editing his words, for not only are they rich with wisdom, but they've become my own way of life. To separate his ideas from Dhirananda's, however, was a challenge. Dhirananda's version said, for example, that all men seek to avoid pain and attain happiness. The first time I went through the book in re-writing it, I strove only to word the thoughts, including this one, more clearly. Even as I did so, however, I was uneasy, for I wasn't satisfied that they expressed Yogananda's true meaning. In the above case, I gradually saw the problem: The thought as it was expressed lacked philosophical clarity. A person can be in physical pain and yet be perfectly happy in himself. The true opposition lies not between pain and happiness, but between pain and pleasure—or, otherwise, between suffering and happiness. Yogananda, who of course wrote his outline in Bengali, must have used the word, dukha, which translates into English as "pain," "sorrow," or "suffering" depending on the context. Dhirananda translated it "pain," but that couldn't have been Yogananda's meaning. Eventually I found I had to go through the entire text not only for style, but for concepts, too many of which were both unclear and, in some cases, illogical. I've adapted Dhirananda's version to Yogananda's teachings as I know them from years of personal study and experience. It might help if I explained further why Laurie Pratt would even have considered suspending publication of the early version of this book. The sad truth is, Dhirananda, after a few years, betrayed his guru. Ambition, and consequent jealousy, are unfortunately not unheard of among the disciples of the great masters. (Witness the betrayal of Jesus Christ by Judas.) When the disciple gives precedence to ego over discipleship, he sometimes strikes out ungratefully, as if to say, "Everything I've gained has been by my efforts. To me alone, therefore, belongs the credit." Dhirananda even sought to encompass Yogananda's financial ruin. That the Guru continued to keep his literary labor in print is, to my mind, an example of his extraordinary magnanimity. A final point remains to be made. I've deliberately omitted what, in the original, was Part Two of the book. My reason for doing so s that this part contained a brief outline of yoga. This subject was expounded far more completely by Yogananda in later classes and writings. As the book was first conceived, it was actually two books in one. The first part explained the universal motivation for action; the difference between spirituality and religion; and the extent to which human nature is, despite outer appearances, inherently spiritual. It stated clearly also the need for unity among the world's religions. Paramhansa Yogananda was never satisfied with merely expounding a theory. He presented the most abstract truths with the purpose of showing their immediate relevancy to daily life. Had Dhirananda's work done justice to the book's second part, the reader would have had in any case to puzzle over countless unfamiliar concepts—far too many of them for what Yogananda intended to be a booklet. To do justice to those concepts would have required hundreds of pages. I realized, on studying the first part of the book, that it served as a perfect introduction to the corpus of Yogananda's teachings. Like an artfully wrought iron gate, which invites exploration of the beauties beyond it, this book was an invitation to investigate the deeper teachings. To describe those teachings superficially would be to do them an injustice. Such a description, fortunately, is no longer necessary. Yogananda later, through his books and printed lessons, gave all who wanted it an extensive tour. The special purpose of this new version, then, is to invite the reader to further study. Once he enters the gate, he will find rich opportunity for enjoyment of the gardens beyond. I hope my Guru is pleased with my humble effort. For the concepts in his book deserve the best treatment they can possibly receive. Sincerely, his disciple, J. Donald Walters (Swami Kriyananda) Ananda Village, Nevada City, California
srflongago Registered User (12/2/02 6:28 pm) Reply	Re:Kriyananda, Yogananda, Dhirananda "The Science of Religion" was a personally authorized publication of Yogananda, with contributions by Dhirananda, published in India before it was published here, with later publicationsalso authorized by Yogananda. It takes a monumental ego to think you can rewrite your Guru's work, make yourself a virtual co-author, and claim that it was all authorized. I thought only SRF made self-interested changes in Yogananda's work. The idea that Kriyananda can speak for what is Yogananda and what is not, considering that these are old authorized books, I classify as sins of ego and self-delusion. If Kriyananda wants to write books, they should be under his own name and make no claims to being a better rewriting of Yogananda. If he or SRF were conventional Christians, would they be rewriting Jesus, claiming they knew better. What gets into these people?
Lobo Registered User (12/2/02 9:59 pm) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda I agree with both you of you! After reading the excerpts of what is apparently a work in progress on the Ananda site, including the introduction that Bheema Ma took the time to post, I found Kriyananda's writing easier to grasp, at least to me, than the original; which I admit I haven't read for probably 30 years, and at that only once. Having said that, however, I too had to pause when I first saw this. I think that you, SRFlongago, put your finger on what might be Kriyananda's lack of perception as to how this will be received by Yogananda's devotee's who consider his works to be just right in the original. And wasn't it the point of the spear that Ananda wield's against SRF, that of changing Yogananda's writings? How is this different???
srflongago Registered User (12/3/02 2:46 am) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda Lobo: Well put. Kriyananda is doing in much more extreme form what he justly accused SRF of doing, namely changing Yogananda's personally authorized words and meanings. It is now a case of the pot calling the kettle black. For this perhaps an appropriate response is perhaps a curse on both their houses. But I will try to resist this ignoble sentiment. Let us just say that changing the past to suit yourself is not a path to self-realization for anyone.
psychdev Registered User (12/3/02 6:51 am) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda If K wants to write a commentary or paraphrase someone else's book, then he should have the integrity (and guts) to put his own name on it. I wouldn't mind so much if K could really clarify intellectually complex argument. Unfortunately, he seems to lack the gift for systematic thought, even though he writes well in a literary sense. For example, his earlier "magnum opus", "Crises in Western Thought" was intellectually vacuous and contained errors which even an undergraduate philosophy student would immediately recognize. It's was appalling. Some of these errors were remedied in a much later edition. But the book is still largely barren of original insights--even though it is written in a very "literary", engaging, and easy to read style. Beyond the issue of narcissism (if not downright sociopathy), this new book is a transparent attempt to get around the copyright issue with SRF and the recent court ruling on this point in SRF's favor. In effect, K. gets to continue publishing PY's published books, continue to claim that PY "authored" them, and continue to claim PY's mantle for himself. It really stinks. I hope the public will recognize this for the overreaching that it truely is. One person's opinion. Edited by: psychdev at: 12/3/02 6:57:34 am
wholetruth Registered User (12/3/02 6:56 am) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda And once again the repetition by Kriyananda of the slander against Dhirananda! Dhirananda must have been one tough, uncompromising character to stand up to Yogananda, who could be a pretty daunting figure himself. (William the Conqueror and all that!) Srflongago, did you ever meet him? I realize he had left the scene before you got there. What did you hear about him? Edited by: wholetruth at: 12/3/02 7:51:08 am
srflongago Registered User (12/3/02 8:21 am) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda I met Dhirananda many years after he left SRF, in Detroit. He was a very imposing and upright figure. There is no doubt in my mind that he was the most intellectual and philosophical of the bunch, with a very deep understanding of Vedantic and Western philosophy, as well as having the scientific mind. This shows in his own books and in Science of Religion. which are admittedly much "drier" than the works of Yogananda, Nerode, Ranendra Das, in the same period, which I would characterize as more devotional. You have to read them all to get the personalities and viwpoints straight. They are not all available easily now.
bheema ma Registered User (12/3/02 8:25 am) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda If you can accept Kriyananda's story about Dhirananda, then how is Kriyananda's edition of the book any different than Dhirananda's? (It looks to me like that line about "as taught to and understood by..." is right on the front cover of the book, though it's hard to tell for sure from the size of the graphic. But in any case the preface tells a pretty straight-forward story. Whether you like K's style or agree as to the dharma of editing Yogananda's book, or even agree as to the validity of the story about Dhirananda, at least he's up front about it.) Though I haven't made a study of it, I seems like it's still the same thoughts Yogananda outlined in Science of Religion, just in different, (and in my opinion, easier to read) words. I couldn't easily get through Science of Religion--reads like God Talks to Arjuna. Just about impossible to find any of Yogananda's flow there. If K had claimed the book to be his own, to my way of thinking--and apparently his too--it would have been a kind of plagerism.
psychdev Registered User (12/3/02 12:57 pm) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda bheema ma: <<If K had claimed the book to be his own, to my way of thinking--and apparently his too--it would have been a kind of plagerism. >> Fair enough... I understand what you're saying. But don't you think it would have been far less controversial ( and more honest) if K. had simply titled the book something like: "Commentaries on 'The Science of Religion'", by Swami Kriyanand. Or "A Kriyananda Perspective on 'The Science of Religion'", by Swami Kriyananda? As the book stands, it gives every appearance of a dodge to get around copyright laws (and allow K to publish PY's works), despite the recent court decision. The same technique could be used, presumably, to publish other works of PY. For example, you mentioned the "Arjuna Talks to God" has being difficult to read and not showing PY's style (ghost-written). What's to stop K from publishing a new book called "Arjuna and God", by Paramahansa Yogananda, as revealed to his disciple Kriyananda? Cut's pretty close to the line, don't you think?
redpurusha Registered User (12/3/02 2:03 pm) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda bheema ma Thank you for bringing this new version of the Science of Religion to our attention. This is one of my favorite books. But, unlike you and apparently most of those who come across it, I found its dry simple, philosophical style very powerful and inspiring-"this small book offers the key to the universe" -from the preface. I enjoyed it so much I even took the time to rewrite it from start to finish- so as to understand it as best I could. I only assumed it had a different tone or "vibrations" than the other publications by PY because it was written in 1920, at the very outset of Yogananda's mission to the West -when he was just starting to develop his own style. He gave it as his "maiden speech." Now as I know, it wasn't written by him but by Dhirananada, who gave his own version on Yogananda's ideas. So, I think its fair that both Dhirananda and Yogananda be given credit for the book. However, this is not the case when dealing with SRF, as it is never mentioned, or I have never seen, them give credit to Dhirananda. I never even heard of him until I came to the Walrus. This is absurd! Mr. Walters, on the other hand, like you say, is straight up about explaining the origins of the book. He gives credit to Dhirananda for writing it and Yogananda for inspiring it. Honestly though, from reading the preface and the first 2 chapters, I still prefer the original dry version by Dhirananda. I'm probably in the minority on this one, but I like it because its simple and different from the others. Morever, much like the Bhagavd Gita, this version can be applied to just about any life situation -being truly universal. Walters' version is more like his own, not of Yogananda's - like all of his other publications (many of whom I enjoy very much). What I like most about Walters' publications is his ability to edit Yogananda's words, that is, write them how Yogananda had intended them to be given, not to rewrite his works by guessing what he might want to say. I really enjoy Walters writings but I think I'll order the original The Science of Religion (I gave my first copy to someone.) Moreover, I believe he does a better job than Pratt (Tara), in editing Yoganananda's works. Edited by: redpurusha at: 12/3/02 4:25:41 pm
bheema ma Registered User (12/3/02 2:29 pm) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda Dear Psychdev, *Quote:* As the book stands, it gives every appearance of a dodge to get around copyright laws (and allow K to publish PY's works), despite the recent court decision. My understanding is that this book is in the public domain, and has been for many years. I don't see how that makes K's edition a dodge around any copyright laws I know of, or the court decision. Are you implying that the court gave ownership of everything Yogananda ever did to SRF? Or that SRF is the only "authorized". . . yada yada?
psychdev Registered User (12/3/02 4:50 pm) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda <<My understanding is that this book is in the public domain, and has been for many years. >> Someone else may be able to provide more definitive information, but I believe this is NOT true. In fact, the one part of the lawsuit that SRF recently won, as I understand it, was the copyright to published writing (e.g., magazines). The only exception was the first editon of the autobiography because SRF accidentally let the copyright lapse (they failed to renew it). Bottomline: It is illegal for K to re-publish PY's written works, including magazines. These copyrights belong to SRF. The question of whether this is "fair" in an ethical sense is another question IMO.
MastersChela Registered User (12/3/02 9:14 pm) Reply	Copyrights and the Lawsuit I can clarify this. I attended a Satsang held by the Ananda leadership to clarify these issues. The issue of the court case was over two sound recordings of Master's voice ("Be a Smiles Millionaire," and a Christmas Sunday service talk) as well as the use of the Bhagavad-Gita and Second Coming of Christ articles from SRF magazine in the 1960's. The court only ruled against Ananda on the issue of the recordings (hence the $28,000 award) and said that while SRF DOES have the copyrights on the magazine articles, Ananda used them under "fair use," which means that they weren't profiting off them, just using them to educate people on Master's writings and teachings. The issue with the BG wasn't over "publishing" in the normal sense, but over a transcribed, mimeographed compilation of the articles that was circulated around the members of Ananda village in the 1980's. It was called "fair use," because the individual that did it was not trying to profit, but to make a teaching available that had LONG gone out of print. It WAS a violation of copyright, but it was for a moral, and non-profit reason, so there was no money awarded because of it. As for the public domain issue, many of Master's writings (the 1st editions, at least) which were copyrighted in Master's name (but renewed in subsequent editions as (c) Self-Realization Fellowship) will soon be coming into the public domain... The Science of Religion is one of these, along with Metaphysical Meditations, Scientific Healing Affirmations, and one or two others which escape my mind. Ananda is in the process of coming out with reprints of these 1st editions as they are come into the public domain and are releasing them under a banner called "The Original Works" or something like that. Ananda is not the first to do this, and the practice does well to keep SRF honest about the posthumous changes to Master's works. It was another company's republishing of the first edition of Whispers from Eternity that motivated SRF to release the "Red Cover" edition of Whispers, and revealed the monstrosity that was Tara Mata's Whispers. I have a lot of love for Swami Kriyananda. He has done much for devotees of Master, and for the cooperative communities movement as a whole. I must admit, however, that when I first heard he was editing MASTER'S writings, I too felt uncomfortable with the situation. But, the more that I have contemplated it, the more comfortable I am with it. Not because I'm a "Kriyananda-phile" or anything, but because I feel that Swami is in tune with Master's vibration. Master taught Swami how to edit his works, and has proven VERY adept at doing so. This is not the first work of Master's that Swami has edited. Ananda also published a version of The Rubayat of Omar Khayaam. One thing that Swami Kriyananda has always been honest about is when something is Master's words, and when it is his words. This is quite clear in The Rubayat, and I'm sure that he will handle The Science of Religion with the same "kid gloves" so to speak. I don't think we're talking about the same issue as SRF's editing of Master' works because they always wanted to claim that this is HOW MASTER WROTE IT (such as the preface to the "Red Cover" Whispers or the forging of the signature). Swami is always up front that this is his editing of Master's works as he felt Master would have wanted, as it says right on the cover of the new book--which I believe someone already pointed out. He is not claiming that this is EXACTLY HOW MASTER SAID IT. That's the crux of the difference... Honesty.
bheema ma Registered User (12/4/02 7:30 am) Reply	Re: Copyrights and the Lawsuit I did some checking--years ago the court ruled that everything Master wrote prior to some time in 1942 is in the public domain. That ruling was long prior to the recent trial, and not affected by the trial at all. In fact it had a direct bearing on trial as the issues related to writings that remained after it only concerned writings after the 1942 cut off date. AY was also ruled to be in the public domain many years ago. Science of Religion was published in 1920, prior to Yogananda coming to this country--and by extension, prior to SRF's founding. To my knowledge, SRF has never claimed copyright to works written before its founding. Bottom line--copyrights don't last forever--by design. It isn't a matter of just renewing them and then they go on forever. I believe the original copyright law was only for 14 years--and only applied while the author was still alive. Now Disney Inc. is trying to get the Supreme Court to essentially give them a perpetual copyright on their characters, etc. by extending the copyright period for corporations to 100 years+.
redpurusha Registered User (12/4/02 7:48 am) Reply	Re: Copyrights and the Lawsuit This is true how Walters is upfront about explaining his editing, like I said he does a great job, but in this instance what this version of the Science of Religion amounts to is, exactly what Dhirananda did with Yogananda's ideas -writing them in his own style- only this time its Walters'. "As taught to, and understood by" essentially means Walters' style of interpreting and teaching Master's teachings, not Master's. Its one thing to edit PY's words like in The Essence of Self-Realization (a great work), or to promote PY's teachings by quoting them and incorporating them in one's own perspective like in the Path (good job as well), its another thing to come up with a completely revamped edition, adding words Master could have or probably would have said. Just as both Dhirananda and Yogananda should be given credit for authoriship of the original The Science of Religion (it was a collaberation), what this amounts to is also a co-authorship, but only Yogananda is not here in the body to approve of it. Just my opinion or IMHO as they say.
srflongago Registered User (12/4/02 1:17 pm) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda The Indian edition of Science of Religion, which can occasionally be purchsed, was published about 1919 and is definitely OUT of copyright.
psychdev Registered User (12/4/02 2:48 pm) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda MastersChela: Thanks for a wonderfully evenhanded, sane description of the current situation regarding copyrights. Although I have concerns about the motivation for K's publishing of this work, I certainly agree that K is not the black-and-white cutout villain that many have suggested. And I certainly prefer the early edition of Whispers.
LotusLeaf Registered User (12/5/02 3:00 pm) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda Perhaps Kriyananda is doing this rewriting in an effort to help others understand the book more. Why not give him the benefit of the doubt? He certainly has published enough books and music already, he doesn't need any more controversies, and he's getting elderly so why else would he do it? Ego? Who knows, and I don't really think it matters that much. I, too, found that original book difficult to read and wondered how PY could have written it--which we now find out he didn't. It is one thing to change someone's words to give the organization more clout (SRF), or to completely change the intend and structure and lie about it (Whispers), but I don't think interpretation is always bad, and is sometimes welcomed if it helps others (as long as it's clear about the authorship). I once had a book by Brother Lawrence (16th C. Carmelite monk who was known for "practicing the presence") that I just couldn't wade throught--the language and structure was so difficult. Then in the early 1980's, I found a book that had re-done BL's book, making it into more understandable English. It has become one of my favorite books. I don't mind at all that is is not in BL's exact words--I couldn't understand them anyway! Of course, much of this is due to the change in language and usuage over the centuries. I think this will happen to all books, so eventually, PY's words will have to be rewritten in some future "modern" language so people can continue to be inspired by them.
srflongago Registered User (12/5/02 5:10 pm) Reply	Re: Re:Kriyananda, Yogananda, Dhirananda Now that Kriyananda has raised the issue, I will say what I heard on very good authority many years ago, before Kriyananda ever met Yogananda. I heard that Dhirananda had COMPLETED the Science of Religion manuscript, on his own, well BEFORE Yogananda decided to come to America. The book represented a view of Vedanta and religion coming from a scientist (Dhirananda) based on his own training in the Kriya school. Yogananda was not a scientist, he was primarily devotional. The book is in the dry crisp style of the books written solely by Dhirananda. The story was that Yogananda felt he needed to present a book at the Congress of All Religions, and for this purpose his friend Dhirananda was quite willing to put this manuscript under Yogananda's name and take credit only as helper. Both Dhirananda and Yogananda were interested in bringing the Kriya message to the West, and it did not matter to Dhirananda at that time who wrote what. The reason I am repeating this now is that if Kriyananda subtracts out all of Dhirananda from the original, I think nothing is left at all.

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