The following interview was graciously granted to me as of the scheduled Morning Darshan at the Sanatana Dharma Foundation Ashram. I would like to thank each and every person at the ashram for their continued support and assistance in preparing this article. When I asked for the interview I was told Yogeshwar Muni does not give interviews nor does he allow his picture to be taken. He made an exception for me and that was a special day and an honor. These questions were asked at the St. Helena retreat, nestled way back in a quiet nook with seven waterfalls, overlooking Northern California’s breathtaking wine country. This text is a direct transcription from tape, so it flows exactly as the exchange took place, with some omissions of Sanskrit words and terminology for easy reading. See below for some Sanskrit words and their meanings.

Our Bapuji     Several times while he was with us at Kayavarohana, and again just before he left in April, Swami Kripalvananda [left in above picture] told us we should call Yogeshwar Muni “Bapuji” or some other name meaning, "Father."     So now our guru, Yogeshwar Muni, is "Bapuji" to us, and Swami Kripalvananda is "Dadaji" or "grandfather."     This new name for Bapuji merely puts into words the love and devotion we feel in our hearts for our dear spiritual father.     It reminds us of our part in this holy lineage, as we feel the power of Bapuji’s surrender to Dadaji and Maha-Dadaji (great grand- father), Lord Lakulisha, the founder of our lineage.     Newsletter with Yogeshwar Muni articles   Link with Yogeshwar Muni exercise This is one of the exercises we did at Sanatana Dharma Foundation during my second visit. Very refreshing!     From another page: "Yogeshwar Muni (Charles Berner) was a U.S. government physicist before he became a yogi. He says that kundalini yoga is a science-- reproducible, exact, predictable. The changes in individuals are always the same, if they are allowed to occur spontaneously. They are, however, largely subjective: greater awareness of self and others, awareness of suppressed energies, thoughts, emotions. Attitudes and behavior also change over time--practitioners become more ethical, compassionate, integrated."       In the West, we always have the connection between the seven churches and the seven energy centers. See the seven seeing stones mentioned in J.R.R. Tolkien's epic, The Lord of the Rings. Go to Supper With A View   Samael Aun Weor wrote: THE SEVEN CHURCHES The seven churches mentioned in the Apocalypse of Saint John are not on the Asian continent as is presumed by the ignoramuses. The seven churches are in the spinal column (called Assiah in Kabbalah). The seven churches are connected to the seven chakras. The Apocalypse (Revelation) of Saint John is a book sealed with seven seals. This book is the Human Being. No one except the Lamb (symbol of fire), the Innermost which lies within us, can open this book and remove the Seven Seals. The seven churches are seven nerve centers in the spinal column that are connected to seven superior senses (chakras). EPHESUS: The first church is the Church of Ephesus. It is located in the coccygeal cavity. Within it is the sacred serpent (Kundalini), the metal snake, the bronze serpent that healed the Israelites in the wilderness. Ephesus is connected to the Chakra Muladhara. When this church is opened, we acquire power over volcanoes and earthquakes and over the creatures that live under the ground. SMYRNA: When the serpent reaches the prostate, it awakens the second Church of Smyrna, and we acquire power over water and storms. Smyrna is connected to the Chakra Swadhistana. PERGAMUM: When the sacred serpent rises in the central channel of the spinal column to the level of the navel, the third church, the Church of Pergamus, is awakened. We then acquire power over lightning, fire, and erupting volcanoes. We can command volcanoes, and they obey us. We can command fire, and the universal fire obeys us. Pergamus is connected to the Chakra Manipura. THYATIRA: When the snake reaches the heart, the Church of Thyatira is awakened. This church gives us power over cyclones, over the breeze, and over hurricanes. Thyatira is connected to the Chakra Anahata. SARDIS: When the sacred snake reaches the level of the throat, we can hear the speech of the angels, the words of the souls of the dead, etc. This is the Church of Sardis. Sardis is connected to the Chakra Vishuddha. PHILADELPHIA: When the sacred snake rises through the spinal column and reaches as high as the brow, then we can see things of the other world: astral light, the souls of the dead, archangels, seraphim, powers, virtues, thrones, etc. This is the Church of Philadelphia and it is connected to the Chakra Ajna. LAODICEA: When the snake reaches the upper part of the cranium, the Church of Laodicea opens. This is the diamond eye. The one who opens this eye knows all the things of heaven and earth. He becomes terribly divine. He sees everywhere; he is aware of everything. Laodicea is connected to the Chakra Sahasrara. After this, the soul unites with the Innermost and becomes a master; prophet, wise man, enlightened being, possessor of power. He sees all, hears all and ignores nothing. MENU 10 Forward Star Trek galley, Colour Us Inn, Indiana Jones Innholders' Company, It's All In The Sauce, Jupiter Table magic spice, Mercury Table Oracle's Lab, shrmx Starshine Inn -Star Wars Tangerine, vittles, Western Inn   Alchemy Some forms for research that may be of interest   Top

DonnaKova: What is the meaning of yoga? Is it possible to practice yoga if you have to maintain an active lifestyle, supporting a wife and family? When you go into isolation, how do you answer people who say you are copping out? Yogeshwar Muni: Yoga means union with absolute truth, with God, with Divine Love. The root is YUJ, meaning Yoke, and the word yoke in English comes from the Sanskrit root: to be joined together in union with the Absolute. Yoga does not mean to touch your toes – that’s a means toward an end. For a beginner, most people would think that the meaning of yoga is simply to improve the quality of your life. Now, the second question. DK: Is it possible to practice yoga if you have to maintain a very active lifestyle to support a wife and family? MUNI: Yes. There are two paths, one for the householder and one for the renunciate. The path for the householder translates into English as Energy Mastery where one is doing willful yoga - using one’s will to do certain techniques. And one has a limit not to do more than two hours a day, of whatever variety of yoga techniques… would usually include saying a mantra, will include doing some sort of physical culture of postures or breath control, and will usually include some sort of mental concentration techniques where, by concentrating, one masters the flow of energy. For the householder, living in the world, earning a living, more likely an hour a day would be about as much as they could spare… maybe only a half hour, if they were participating in an active part in their career and raising a family. But they would direct all their techniques to the external, through the sense faculties, the sense organs, and through the organs of action, like the hands and the feet, so that the stress is outward; whereas, for the renunciate, the one who is abandoning the world, he turns his attention inward. Also, for most of them, they would do what we call Surrender Yoga, where one is just giving their body, mind and their feelings in surrender to the Absolute, to God, to Divine Love. Now, what about the one who isolates himself? For a householder, if one should isolate oneself, it should be only for a short period of time… a week-end, three days, a week maximum per year – no more. And then, one can justify that as a retreat, a rest, a time to rest and recover from the stresses of life. And I think that’s justifiable: a maximum of one week out of fifty-two. But, to do this permanently, how can one justify it? You can’t. There’s no justification… socially. In ancient India, it was there an accepted part of society that a somewhat monastic life, the isolatant life, is respected and that a monk, going into silence even, is pursuing only God, and somehow society considers this to be valuable for this to take place. But on a personal level it cannot be justified, nor is it necessary. It is a calling. It is an inspiration from the Absolute and is the Absolute’s business, not one’s own personal business. But in terms of the mind and reason, it cannot be argued to be a reasonable thing, because it is not - it transcends reason; unless one is self deceived and has not really been called, so to speak. The isolant pursues only the Absolute, only God, and it’s not in the realm of justification. It is a spiritual calling. I asked my guru that question the first time I met with him many years ago, and he gave me the same answer I’m giving you. I said, “Well shouldn’t you be out helping people? The world needs people, especially such as you.” And he said, “Well, I do a little duty every day… get up in the morning and teach a class.” “But what about the masses?” He says, “I still have further to grow myself before I’m ready for that. I need to have real union with God before my teaching should spread to everyone, because my slightest imperfection will creep into my teaching until I am finished.” Now, he’s an isolant. Tomorrow he’ll come out of his room. Tomorrow is Guru’s Day… and he will teach for that day. But until he’s finished with his project of yoga, he will stay in isolation for the most part. During the course of this day’s Morning Darshan, several other questions were asked by ashram students and visitors attending various classes or events offered with ashram courses. One young man living at the ashram asked: I’ve always had a pretty strong goal of wanting to help people, and over the last ten years, mostly, I’ve been around you because I’ve seen that you were actually supporting people in getting through their stuff – that I wanted to learn to do that. Now, there’s some conflict with me about that… having all my energy directed towards facing my own karma and the essence of what it would take to actually be able to support people. Seems like it would be a willful thing, and yet, you’re asking that, as a Vanaphasthi (renunciate) I should go through basic learning of that anyway. And I’m not clear on whether it’s my desire that I’m coming from on that, and if I can follow my desire to do that (my own motivation to do that) and I pull on you to groom me to do it - or not. MUNI: I’m not quite sure of your question… but let’s try. I think the best approach is in terms of destiny. If it’s your destiny to put the accent on serving people, then that’s where it will go. And if the accent is on individual spiritual practice (the hermit’s life) then the accent will go there. I have asked all the hermits who are under 40, and some who are over 40, to learn the various methods and techniques (and background that goes with it) in teaching people how to grow ~ spiritually, especially… not so much because it is necessary for their own personal growth, but because I think it’s their destiny to teach. Also, you have to do something before you retire. Now, retiring at the age of 18 is difficult. It’s not just that it’s premature in itself. It’s the fact that, if you’re not going to have children, you have to invent some deep service, a meaningful service for others. You can’t just skip that aspect of life. So, I don’t think it matters that much whether it is your own motive or not; if you’re with me, I just want you to do it, and that’s all. It’s wise. Also, in terms of your spiritual growth, it’s not a waste to at least have the knowledge - even if you don’t exercise it a lot - in teaching, in serving. Eventually, of course, after doing surrender yoga long enough you will teach anyway, but that’s spontaneous teaching, at that stage. I have found that my past twenty-five years of teaching have been useful to me. Now that I’m doing surrender yoga and maybe not being quite as active (laugh) hopefully… it’s interesting to note that it was when I was twenty-five I started formally teaching, and at fifty there’s signs of retirement from at least running the hotel aspect of what we call an ashram. But, those years have been useful service… resolved a lot of karma for me. I’ve learned a lot, and it gave me something to do, and I felt that was important. And it is important, in that phase of life. I also managed to have seven children… which is not ideal, but it’s another way to serve. So there are some comments. I don’t think for a hermit that your only motivation is that crucial one way or the other – if it’s there, fine; if it’s not, fine. Who else? Young girl, a non-resident student, asked: Something’s been going on with my mind all my life, and it’s – I don’t know what it is – keeps getting stronger and I can’t think or write; it’s like my mind just goes out of focus – it keeps happening more and more. MUNI: What’s your question? Girl: I don’t know. MUNI: (Laugh) That’s an example, hmm? Well, let me guess. What is that all about? It’s not wanting to bother, is what is comes from… and with good reason. In order to be successful, one has to bear down, one has to use one’s will, one has to concentrate, one has to override that tendency to drift, in order to be successful in any worldly activity. If one is not interested in succeeding in the world, than that experience is usual. But, one has to be careful that one is interested only in God, and does not have any desires in the world. If you’re going to live in the world, and pursue worldly goals, you must, in order to succeed at it, use your will to concentrate… and not just drift. You will feel frustrated in two ways: You will have drifted, but not succeeded in the world and not attained your goals and purposes and desires - and you will not have isolated yourself from the world and so would not attain any spiritual goal or any depth. So you would be frustrated in two ways. There’s nothing wrong with letting that happen – an unfocused mind in life. But, you should know what it leads to… it leads to failure in the world and if you abandon the world, it leads to union with God. That’s about all I can comment on [pertaining to] that. Hatha Hatha is defined as: forcibly, or willfully. Hatha derives from the root hath, which means to enforce one’s will upon, or a post with cords knotted to it. Hatha can also be looked at as a combination of the roots ha and tha, meaning respectively moon and sun. Hatha is therefore the yoga which involves imposing one’s will on the body. The central (spinal) energy channel, which could be thought of as a post, has on it the three knots of creation, survival and unconsciousness. This condition remains throughout the process of willful yoga. The moon and sun refer to the right and left energy channels, which are the main ones active in the practice of hatha yoga.     Yoga The word yoga comes from the root yuj, which means joining, uniting, contact, connection, application, use, or technique. The term yoga could be used to refer to any technique, but usually refers to the set of techniques which bring about union, which aim to establish a harmony, linking the individual with his true nature. The result of these techniques, the state of union, is also called yoga.     Tantra The meanings of the term tantra are: “The regular order of ceremonies and rites,” and “the mystical formula for worship.” The root tan means to perform, do, or accomplish, and to compose or set in order. Tantra then refers to activity – activity performed in an orderly, prescribed way. Tantra yoga is the yoga in which one’s activities become orderly through the application of an established system of rites and procedures.     Yogeshwar Muni seems to be a teacher who will be remembered by former students, although it is difficult to find current articles about him. His influence still pervades the international spiritual community, as evidenced by this article from a currently posted group. Roughly translated by GOOGLE: Methods: We work particularly with dyads and clarification techniques, in addition, with relaxation -, breath and Yogauebungen, sculpture work, with systemic aspect, lists, Trancen and rituals. Background: This program was developed in the fundamentals after CHARLES BERNESE. He was originally a physicist, then researchers in communication and growth techniques, created 1965 institutes the OF Ability, developed 1968 together with his Mrs. Eva ENLIGHTENMENT INTENSIVE ONES, met 1973 in India its master Kripaluananda, became in Sahaja (Kundalini) Yoga inaugurated and taught as Yogeshwar Muni, until he withdrew himself 1983 as an a settler to south Australia. He handed his teachings to Skanda (Lawrence Noyes) and Satya over, which ENLIGHTENMENT in the context of the DYAD SCHOOL OF this knowledge continued to teach. With other recent families around Yogeshwar they worked on a if possible supplying life-style, which connects everyday life and Spiritualitaet. In the center of these clear and methods in line with standard usage the support of lay and mirror-image-ritual fulfilment is located into and by relationship. Since 1982 I work with these methods and could convince itself often of the transformativen strength of this work. 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