Бесплатный фрагмент - Independent Research in Bali

Preface to the 2nd English edition

The trilogy was written directly in English a long time ago in 2009–2013 when I lived and worked in the island of Bali permanently. My original articles were published monthly in “Ubud Community” and “Sanur Community” magazines during almost five years.

Finally, three books “Kali — Bali” (2010), “Double Bali” (2012), and “Bubble Bali” (2014) were collected for publication on the American print-to-order service. Then the books appeared on the Amazon world trade network. The 1-st editions was illustrated by many pictures which are not used here.

The very idea of the trilogy is connected with my research interests as a philosopher and orientalist, which extend to both theoretical and practical aspects of Oriental culture. I was deeply merged into Balinese traditions grateful to my local colleagues.

Over the years, my English skills improved, especially since I professionally worked on translations from English into Russian, which was my earnings in those years, and subsequently became the basis for admission to the Russian Translators’ Union.

Preparing the second English edition through the Russian Ridero system, of course, it would be worthwhile to make a new translation of this book. However, due to the lack of time and the large number of new projects, I leave everything as it was, correcting only few obvious mistakes.

I hope that the sophisticated reader will forgive the imperfection of my early translations, paying more attention to the content that concerns eternal questions, and perhaps enjoy the specifics of the Russian mentality when transferring knowledge from East to West.

Maria Nikolaeva

St. Petersburg, 2024

Kali — Bali

Time-Shift in Eternal Spirit

India — Indochina — Indonesia

Atma Ananda. India — Indochina — Indonesia: A Personal Way of Integration // “Ubud Community’ (Bali, Indonesia), №37 | Sep 2009.

I was born in Saint-Petersburg — the cultural capital of Russia, a beautiful city, famous world-wide for its elegant architecture and classic literature (especially Dostoevsky), and also well-known in academic community for serious oriental studies. After completing my education and getting three diplomas in related fields (western, social, and eastern philosophy) I worked as an editor in the state university, and learned to write both scholastic articles and popular books. Since many spiritual practices became popular at that time, I explored them intensively and as result traveled to their sources.

For five years my life in India was a mix of inspiring and challenging experiences. I was based on Rishikesh — an ancient Yogic town at the foot of the Himalayas where I visited many sacred Hindu temples following the paths of pilgrims. My philosophical background was broad enough so as to be able to include different styles of Yoga into my personal practice and to work with thirty-forty Indian teachers. I wrote twenty books on spirituality, and they were printed and reprinted in a total publication of hundred thousand copies (mostly in Russia and partly in USA and Europe).

Developing and feeling somewhat “cramped’ I left India and continued my researches through the whole of Indochina (visiting China too). Actually, centuries ago Indian culture itself spread in the same way, so I spent two years in order to assimilate this broader area which was mostly Buddhist. At that time I was based in Thailand, especially its northern monasteries and mediation centers spending my time in lengthy Vipassana retreats. Traveling all around, I observed ruins of Hindu-Buddhist temples like Angkor-Wat in Cambodia or Myson in Vietnam, finding alive analogue later in Bali.

My story manifests that by going to Indonesia I felt like not so much an individual as extensive “Space & Time’ in which was contained the great history and reality of Asia. However, the island of Bali was still a “gap’ in my inner cultural map. What I have found here is as amazing as a kind of “synthesis’ linking some separate parts together. You see, first Hinduism pushed Buddhism from India, later it was crushed by Buddhism in Indochina, but this contradiction was solved in Indonesia (Bali). It is remarkable because Indonesia played a role of alternative “Indo-China’ on seaway.

So, this Balinese combination of Hindu and Buddhist cultures is not just an original local phenomenon!!! The origin of Buddhism in ancient India 2500 years ago was basically reaction against Hindu Brahmanism which finally conquered in the spiritual battle. But contradiction just moved to Indochina where the greatest Hindu Empires (Khmer and Champa) tried to incorporate Mahayana Buddhism which came back from China. It worked for some centuries — not longer… Well, until now there are Hindu-Buddhist temples in Nepal — but quite few of them…

Balinese people found synthetic solution which works as a system during many centuries and still alive. The result is very important as a critical point for the whole of Asian history. Let me remind you that the great Buddhist master Atisha traveled to Indonesia in the 10-th century in order to learn Buddhism and bring back to India and Tibet while it was already integrated with Hinduism. The cycle was finished, and Balinese temples still preserve an orbit of cultural movement between India and China in form of the Hindu-Buddhist religion thereby becoming a unique centre of Asia.

This is the substance of specific non-duality which allows much other assimilation. One of the obvious examples is the family temple as an incorporation of local cults of ancestors. There is nothing similar in Indian Hinduism. Of course, Indians have some small altars inside of their homes but they are not visible from the outside while each traditional Balinese house looks like a temple. After all, I wasn’t too surprised seeing a characteristically Chinese temple with hieroglyphs inside of Pura Batur. Another subject is Indonesian Vipassana in the only Buddhist monastery in Bali. The main idea explains my personal decision to stop in Bali for a long time.

Contrast Experiences

Atma Ananda. Balinese Contrasting Experiences: Absolute Rest / High-Frequency Vibration // “Ubud Community’ (Bali, Indonesia), №38 | Oct 2009.

After spending two months in Ubud village I got new experiences with Balinese people who have shown me important aspects of this unique culture (in comparison with my basic Asian background). Although I have had many interesting meetings, I will emphasize here just three of the most remarkable subjects and personalities. So, we’ll talk about meditation (“rest’), trance (“vibration’), and art (or rather “resting vibration’).

Meditation — Absolute Rest.

My journalist friend asked me if I would like to see “real spiritual life’ in Bali. Of course! Then he introduced me to Agung Prana, a descendant of Raja Mengwi, and I had an opportunity to stay some days in his Taman Sari Spa (Pemuteran) which was arranged for meditation. Till that point I was of the opinion that the Balinese didn’t meditate except for an objective meditation during their daily ritual practice. But, surprisingly, Agung Prana told me about his actual link with Indian Adwaita Vedanta which is the purest traditional meditation in original Hindu culture.

He had accompanied a high priest, Ida Pedanda Gunung on his two visits to Ramana Maharshi’s ashram in India. Even more surprisingly, Indians had accepted them as missionaries from the Pure Land, as they call the island of Bali. Adwaita means non-duality or unity of Atman and Brahman into One Self which is absolutely restful. Everybody can feel calmness in the Balinese atmosphere itself. But Balinese cultural synthesis integrates life in a holistic way, and feeling grateful to Agung Prana again, I could see both sides of meditation in trance and in its balancing in art work.

Trance — High-Frequency Vibration.

One night we visited a cave temple where the guests of Agung Prana became witnesses of the trance. The healer Made screamed in the darkness while being obsessed by spirit; and his whole body vibrated. He then transferred that state of trance to people one by one, touching each forehead with his hand. Some people began to vibrate as well, expressing trance in their own manner. Then we moved to another temple where the normal ritual was continued as a temple dance, and healer Made invoked spirit into one woman who fell into a trance too…

Later I was fortunate enough to meet with the healer Made at his home (where he has both a temple and a clinic) and we discussed the phenomenon. Moreover, I could see how he heals people performing the ritual for purification which causes vibration too. You know, in Indian culture there is contradiction between Vedanta and Tantra, where one represents rest while the other — vibration. The highest Tantric philosophy (Kashmirian Shivaism) is namely “Spanda Karika’, or “The Doctrine of Vibration’. I see in the Balinese version that they are curiously mixed altogether.

Art — Resting Vibration’ or Balance.

Obviously, for the Balinese, their art works are sacrificial offerings to the Gods — not just handicrafts for sale. This is the middle area which connects people with the Gods; and which is the conflict resolution between absolute rest and high-frequency vibration as well. Enjoying a day in Komaneka Bisma Spa I got a chance to talk with its owner and architect Mr. Koman, who explained to me about the artistic and social life in Bali. His biography is exhibitive for an understanding of the Balinese way of finding balance between rest and vibration — or between stability and activity in daily life.

I would like to emphasize here one philosophical realization. After spending a long time abroad and having become quite westernized, Mr. Koman returned to Bali to visit his father, Mr. Neka. He noticed that the act of standing before paintings in his father’s Neka Gallery induced in him a state of real peace. As a result, that feeling brought him back to live in Bali, where he opened his own art exhibition. In his opinion, spiritual development is illustrated through art: realism — impressionism — abstractionism — vision of essence. I would like to point out that this is the way of progressive balance within, or “resting vibration’.

Trance as Ritual Quintessence

Atma Ananda. Trance as Ritual Quintessence. // “Ubud Community’ (Bali, Indonesia), №46 | June 2010.

Trance is common phenomenon for native cults in many original ancient cultures. It was done by shamans like peai (South-America), angekok (Russian Siberia), pythoness (Ancient Greek) etc. Being replaced by more refined spiritual practices in most cultures, surprisingly it still survives in Balinese temples being done even collectively by priests and ordinary people. I am not going to describe here “lower’ trances used for healing when people become “horses’ or “goats’ jumping as if madding since it is far from my own spiritual interests. The essence of “high’ trance is descending of particular God (or some lower energy being) into personal body, thus he looses his individual memory channeling incoming information and vibration to surrounding people. All trances happen very differently; anyway, the process is opposite to meditation which is ascending of personal perception to one God (or substantial consciousness) as expansion of ones awareness up to global omniscience.

One of important ceremonies was done at Tambligan Lake to worship ancestors once in three years. After big ceremony in temple on the bank Balinese sacrificed two cows and many ducks shipping them by boats and sinking in the center of lake. Next, part of family moved to another small temple in mountains continuing their worshipping. While the temple was in one hour journey by car, according to people, small spring channeled water from Tambligan Lake. In this solitary shrine under rain in full darkness Made was possessed by Spirit of the place. Being in trance he expressed anger of his ancestors that family was going to forget this important place. He took clod of earth and pushed it into his uncle’s forehead so strong that old man fall down on the hands of his wife. This action symbolized remembrance of holy homeland in the generation. After finishing his trance Made lost all his power and literally fall down by all over like cut tree.

Visiting other temples together with Made and whole group of his Balinese friends I was evident many trance sessions happening during ceremonies. Thus, in Pura Dalem Lempuyang one woman was in exalting state, and two men armed her from shrine to shrine around the temple. Notice that she worked as manager in 5-star hotel in Sanur while her customers hardly could imagine how she spent her week-ends. Another experience I got in Pura Rumbut Siwi when trance happened with Made’s friend, paranormal healer too. It cannot be denied, but in his social life he was security guard in Kuta — the noisiest tourist beach in Bali. Very mystic night we spent in Besakih temple where you can see shrines of all Balinese generations. So, trance is part and parcel of Balinese daily life and, indeed, during special grandiose ceremonies.

Ceremony, ceremony, ceremony…

Atma Ananda. Among Balinese priests, or “Ceremony, ceremony, ceremony’ // “Ubud Community’ (Bali, Indonesia), №41 | Jan 2010.

Spending time in Bali, I was lucky to meet many different priests, thanks to Agung Prana, and my daily work with Made Mangku is slowly converting my life into a permanent ceremony. Balinese perform rituals every day and for any special reason. They can do nothing without ceremony; and they stop everything for the most important ceremonies themselves. It seems fanatic but they use even all their free time for ceremonies only. That is why there are thousands temples and thousands priests in Bali. Of course, I could call this short chapter just a survey.

The High Priest Ida Pedanda Gunung

“Everybody reveres the highest priest Ida Pedanda Gunung although nobody knows where he lives’, said Agung Prana, before bringing me to his Pashraman Yogadhirapamaguhya near Ubud. The ashram looked like a real hermitage or a forest monastery, but unfortunately we didn’t meet the owner since he was out at that time. I would see him in person later at the “Meditators’ Festival’ in Ubud, where some foreigners told me briefly about their meditation course taken with Ida Pedanda. It seems to be very traditional in the context of Shiva worshiping in Bali and there is a well-known connection of the high priest with the Ramana Maharshi ashram in India, which is located at the base of Mount Arunachala (honored as embodiment of Shiva).

Ratu Bagus — Another Extraordinary Figure.

I met him twice together with Agung Prana in his ashram near sacred Mt. Agung. Being the high priest as well, he has created a quite original system of “bio-energy shaking’, or a sort of new dynamic meditation. It works well enough, at least in three cases: healing of diseases caused by energy blocks; for beginners who need strong emancipation from blocking patterns of ordinary life; as destruction of negative results in the case of wrong practice. The last case happens when people start sitting meditation without purifying their bodies by kriyas, asanas and pranayamas, and these conditions do not give them a chance to escape new blocks created during stable seating. Shaking is a basic aspect of any preparation but limited to a bio-energy level only.

Kebayan Lingsir, the priest in Batukaru temple.

I was very impressed by our meeting visiting him together with Made Mangku as a healer. The priest suffered from bad eyesight although his spiritual vision was clear, since his whole energy structure was oriented for channeling of divine grace into people. It is a good illustration to my book “Yoga Recovery of Sight, or Path for Blind Man’, in which I recommend that working for the development of direct spiritual vision is better than trying to restore physical eyesight. Vedic Rishis became completely blind because of opening their spiritual vision, and God himself shown everything that was really necessary to see to his devotees. I wonder how many mysteries happen in the priests’ lives.

Malukat — Ritual Purification

Atma Ananda. “Malukat’ — Balinese Ritual Purification // “Ubud Community’ (Bali, Indonesia), №42 | Feb 2010.

Ritual Purification is an important aspect of Hindu culture. It is necessary, in particular, before entering any temple and can be done as a special ceremony for healing and spiritual development. Most temples here in Bali contain small springs, as all rituals include a sprinkling of holy water. But there are some temples in Bali which are situated at springs — at these temples Malukat is the main goal of visitation.

The most well-known place for Malukat is Tirtha Empul — one hour north of Ubud. The residence of the first Indonesian president is located on the closest hill because the place is both holy and beautiful. A big pond collects water from many springs around a temple. You submerge yourselves dressed in a sarong only after engaging in a small ritual at the shrine on the bank. Standing in the water you bow down before each spring, putting your head under the stream of water. After taking a drink from this stream one continues on to the next one. Everybody always feels calm and happy after flushing away all impurities from one’s body, mind and soul. After changing from a wet sarong into a dry one, you go to the main temple in order to perform a ritual of gratitude to the god of this place and also to all of the gods.

Another place for purification is smaller being located in Tegalalang. This is a natural waterfall with an open temple on the bank, where you can submerge yourselves in the stream (dressed in sarong only). Of course, it is not just the bathing in crystal water but the worship of the gods that is required for real success. Because the temple is so small, you will rarely see a priest there. Balinese people perform all the necessary rituals by themselves, while westerners should bring a priest along with them (if they really want to do everything in a proper manner). We have organized many individual and group tours there since Made Mangku is a priest and can help in this situation.

There are many other types of ritual purifications in temples, and they all vary to some degree although they remain traditional. From the very beginning I was impressed by the Flower Malukat developed by Made Mangke himself. He uses it in his healing process for cleaning aura and releasing karma from past lives. The result is the opening and balancing of the chakras as well as important first step to recovery from disease or difficult situation. After checking the karma, he decides how many flowers the person will need for purification and puts them into water for one hour or longer. Then, he invites the person to sit opposite the vessel and pray to God while he pours the flower water over him. I have observed many Malukats, and each one was both unique and beneficial.

Pilgrimage to Sacred Mountains

Atma Ananda. Pilgrimage to Sacred Mountains. // “Ubud Community’ (Bali, Indonesia), №45 | May 2010.

The Hindu tradition in India appreciates pilgrimage (yatra) as a very important part of its ritual culture. A pilgrimage can consist of visiting temples in the Himalayas or bathing in prayag (meeting of holy rivers) or going to a sanctuary in distant places. Pilgrimage is not just trekking; conversely, it has the opposite goal and must be done with a different state of mind. Rock-climbing is a demonstration of physical strength accompanied by pride in the mind of a person: “I have done this!” A pilgrimage to the top of a sacred mountain is a sacrifice of your body’s strength to God with gratitude for His mercy in allowing you to reach His abode. It is a ceremonial action of unity with God.

Mount Agung is the highest and the most sacred mountain on the island of Bali, and is also where the main temple of Besakih is located as well. The lower half of this dormant volcano is covered by forest, but the upper portion is rocky. You can begin a pilgrimage from two different points but either way you will have the temple at the base of the mountain for the initial ceremony. Finally, upon reaching the crater, you will see many offerings left by previous pilgrims after their personal ceremonies there. The path is long and difficult enough so that one needs to really concentrate with slow steps in order to merge into the process. What you see at the final point of destination looks like “the end of the world’, since it is a bottomless abyss full of misty clouds.

Mount Batukaru has a lower elevation and is covered by forest up to its peak. It has the famous Batukaru temple and about a hundred small temples on its hillsides including an open sanctuary at the top. Usually these forest temples have a very large tree in the center of the shrine, and are marked by a white-yellow length of cloth. At the time of tirtha-yatra around the area, my Balinese friends collected holy water from each temple where we performed a ceremony. Another time we came to the top of the mountain, receiving a blessing of Sun over the sanctuary and then descending under driving rain which turned our journey into a real adventure. Even though the road became dangerous, we were grateful to God that nobody was injured.

Mount Seraya is not well-known (as it is not of much interest for climbing), but it has the important Lempuyang temple on the top. The path has steps leading to the peak, and climbing it takes only two hours, so it is easy in comparison with other mountains. But the temple is usually empty and totally quiet as even the priest is not always there. It is a good opportunity for your personal prayer and meditation. Moreover, it has a beautiful view of Mount Agung and an amazing seascape on other side. Actually, there are three Lempuyang temples: one at the base, one midway, and one on the top.

Yoga — Physical Transformation

Atma Ananda. Yoga — Physical Transformation in the context of Balinese Spirituality // “Ubud Community’ (Bali, Indonesia), №39 | Nov 2009.

Now I would like to discuss Yoga in Bali — which apparently has become famous here not through an Indian influence, but rather more through a Western one. After communicating with some local Yoga instructors, I discovered that they barely understood the differences between Yoga as the way to conscious Samadhi (Vedantic tradition) and Hatha-Yoga, as the method of physical transformation (Tantric tradition). Moreover, some of them teach modern Westernized styles without knowing the origin of Hatha-Yoga and its main ideas.

Well, my third degree studies in the university dealt with the philosophical basis of modern Hatha-Yoga schools. After getting my master’s degree, I spent five years in India, worked with many Yoga teachers, and then published some of my own books on Yoga. So, I will attempt to explain here the main paradoxes of Yoga today.

Paradox 1. Yoga or Meditation? Yoga IS Meditation!

When you look through many advertisements for spas, fitness centers, etc., you will notice that they offer “Yoga” and “Meditation’ as two different practices. As a result, many people accept Yoga as a method for attaining fitness and physical health without any sense of its “spiritual nature.”. . This opinion is supported by modern styles (like Ashtanga Vinyasa or Iyengar) which became the base for Acro-Yoga and so on. Believe me, just as there is no real coffee in instant coffee, there is no real Yoga in Acro-Yoga! Fortunately, those Yoga instructors at least know “Yoga-Sutras’ in which Yoga means “chitta vritti nirodha’ (that is “tranquillization of conscious fluctuations’ in Sanskrit) or the way to Samadhi (total concentration) and Kaiwalya (liberation). From the very beginning Yoga IS Samadhi (or meditation in its highest sense), as it requires only the asana (posture) — namely Padmasana, or just “sthiram sukham asanam’ (easy comfortable sitting posture). This is because it stills the consciousness.

Paradox 2. Yoga for Body? Yoga AGAINST Body!

So, “Yoga-Sutras’ (VI BC — II AC) were the beginning, but not the end of Yoga. Different kinds of asanas (postures) were developed through centuries of practice by Hatha-Yogis. Their Bible was “Hatha-Yoga Pradipika’ (written in XVI AC) by Yogi Swatmarama from Natha-Sampradaya (one of the Tantric orders). Basically, they accepted Yoga as the way to liberation, as well. But they were not satisfied by just conscious liberation — they strove for complete physical liberation! By that I mean that they developed asanas in order to transform the ordinary human body into the so-called “light body’. Literally, their spiritual ideal was the total conversion of the material body into the energy body and finally into the spiritual body. As a result, they didn’t strive to improve the physical body but worked for its dissolution and final disappearance into the light of consciousness. What a wonderful dream! Who would believe in this nowadays? In this era, most people want to enjoy being in their bodies as long as possible, if not forever.

Paradox 3. Yoga as Healing? Yoga AS development!

Another modern ignorant belief consists in considering Yoga as an ancient medical system, which is nonsense. Originally Yoga was one of the Hindu Darshanas — a practical philosophy which helped its devotees to see Reality as it was and to transform unreal existence into real being. Yoga was considered to be very strong Tapas (an austerity), which actually REQUIRED good health as a essential for practice and development! To treat the physical body and heal its illnesses, the Indians had a medical system — namely Ayurveda, which was applied especially for physical healing. Of course, we can find many links between healing and spiritual development, and correlations between Yoga and Ayurveda. But to be precise in answering the question, “What are we practicing?” we must differentiate Yoga from Ayurveda. This work has already been started by Dr. Frawley (USA) — one of the few Westerners recognized as a Pandit by Indian Parishad — whom I met in India. Yoga can indeed assist in the healing process, however Yoga by itself is mainly a spiritual practice used to achieve liberation.

Dasa Yoga + Vipassana Meditation

Atma Ananda. Dasa Yoga + Vipassana Meditation: Shiva-Buddha Culture // “Ubud Community’ (Bali, Indonesia), №43 | March 2010.

Everybody knows that the Balinese culture is based on a Hindu-Buddhist synthesis. Being separated, Hinduism and Buddhism developed specific methods of spiritual practice in Indian tradition, thus over coming their ritual background. Hinduism produced Yoga while Buddhism developed Vipassana meditation (since Buddha was not satisfied Yoga). A unique unity of both Hindu and Buddhist cultures became the very ‘flexible foundation’ for Yoga and Meditation. It is possible to develop this option in different ways, and I will describe just one of them.

God Shiva was the first Yoga-teacher, and Yoga is very natural for Balinese Hindus. Even during rituals they concentrate on ‘asana’ and ‘pranayama’ and sometimes meditate for quite a long time in the temples. Now, Yoga has become more universal in these modern times; Western teachers do not emphasize its Hindu background except for repeating some mantras before and after a class. While mostly modern styles of Yoga are popular in Bali, thanks to the development of tourism, a few Balinese teachers are very creative in their own traditional manners. Dasa-Yoga, practiced by Made Mangku, consists of special sequences of asanas together with incorporated elements of Balinese dance, all based on his own trance experiences. Moreover, he uses this Yoga in his work as a traditional Balinese healer. Although his style was developed after learning Sivananda-Yoga and Vinyasa-Yoga, you will hardly be able to distinguish the non-Balinese postures or principles from his holistic teaching.

Buddha was the first Vipassana teacher, and there is a Buddhist monastery Brahmavihara Arama in Bali where they teach this Meditation. You know, Buddha developed Vipassana because he was not satisfied by Yogic practice which he studied till the very Samadhi. As a special place for Meditation, the monastery stands alongside Hindu-Buddhist temples where Buddha is worshiped as God. In Balinese ritualistic culture, Trance (that is a descent of a particular God into a human body) suppresses Meditation (the ascent of an individual into pure universal Consciousness). Anyways, Buddhist ideas exist in common mentality, and there are some Balinese whom are interested in Vipassana practice. For example, I gave a special introduction to Vipassana for a Balinese group in Denpasar. We also combine Vipassana with Dasa-Yoga, since Made Mangku explored this technique and was satisfied by its energy effect (up to a tendency to Trance) making it useful in his own manner.

We were invited to a Yoga performance by the’ Balinese Cultural Creation’, a center in Denpasar. There, Yoga was represented as a part of the Balinese original culture for some invited tour operators and local journalists.

Paranormal Diagnostic for Healing

Atma Ananda. Balinese Paranormal Diagnostic. // “Ubud Community’ (Bali, Indonesia), №44 | April 2010.

Since Made Mangku has successfully used this system for many years to heal his patients, we have incorporated it into our guidance for those spiritual seekers who are studying Balinese culture. While notions of Chakras, Auras and Karma have become well-known, they originally came from the Hindu religion. Having almost one year of interesting experiences with our foreign clients, I can summarize it in a nutshell for others. Everything that you do in Bali can be deeper depending on your understanding.

Checking the System of Chakras.

Work with this energy structure is well-known in Hindu Yoga, especially in such technical methods as Hatha-Yoga, Kriya-Yoga, Kundalini-Yoga etc. Basically, seven charkas are located in Sushumna — a vertical channel in the spine on a subtle level, where energy transformation links material and ideal levels. So, each charka is responsible for a particular area in the physical body, an emotional state, a way of thinking, and so on. Diagnosis gives general information about the current state of each charka, which can then be interpreted for healing or development. There are many methods to chec k the chakras, and Made uses some special ones.

Checking the Condition of the Aura.

Another dimension of subtle anatomy includes the system of koshas, or ‘bodies’. While the Hindu philosophy describes five ‘bodies’, usually a so-called ‘aura’ is a vision of pranamaya-kosha, closest to the physical body. It has an original color or vibration frequency (which can seldom be changed during our present life), reflecting the general position of the person in the world. Most ordinary people have ‘dirty’ auras because of materialistic tendencies or common unhappiness. Diagnosis gives information about the personality as such and necessarily requests for purification. Made uses special ‘washing’ rituals depending on one’s needs and situation.

Checking the Karma of Past Lives.

There are many speculations on the concept of past lives and reincarnation. Moreover, traditional explanations are also different in Hindu, Buddhist, Jain and other philosophical systems. One of the superstitions is about ‘soul’ as same ‘individual’. For example, Buddhism does not accept existence of soul but develops the theory of reincarnations. There is nothing permanent on physical, astral and mental levels, while the causal body can keep some ‘programs’, in particular structure longer than one human life. Anyways, visions of past lives are usually given as an image or story, containing the most important karmic problems.

I give much more detailed explanations during personal diagnosis because this is a differentiated knowledge.

Energy and Consciousness

Atma Ananda. Energy and Consciousness (Realistic Balinese Review) // “Ubud Community’ (Bali, Indonesia), №40 | Dec 2009.

Well, my first year in Bali has passed; and having overcome its initial charm I have become more realistic. As always, I am grateful to Agung Prana, and the healer, I Made Subur Harta for opening new possibilities to go deeper into the original Balinese culture. But since my duty is to see reality as it is, I am not going to prize or reprove anybody else here. All following conclusions are based on many meetings and experiences; and I will abstract their essence only. Generally, it is both disappointing and inspiring according to specific “Balinese dialectic’ where “black and white is the same’; nevertheless not creating any “gray area’ strangely enough.

“Energy Decoy’: Advances and Obstacles on Path

Balinese are very sensitive to the energy of places and other people. They are mostly engaged in feeling energy, sending energy, accepting energy and so on. Well, there are three worldly bondages, namely sex, money and power (energy); and for sure Balinese choice is not the worst. Especially because they attend to sacred energy, it can be accepted as marks of some progress in spiritual development as well. No wonder that almost every Balinese is paranormal in his/her own way. Yet, in serious spiritual traditions any supernatural powers (or Siddhis in Sanskrit) are considered to be the greatest obstacles, which must be ignored because of their illusionary nature.. They create subtler Chitta Vritti (mental forms) fixing a person in the world of vital energy as well.

“Time Machine’: Eternity of Ancestors Worshipping

This predominant energy can be explained very simply: as they say, “There is no time in Bali’. Basically that means Balinese Hindu culture is preserved in its ritualistic form somewhere between the Vedic and Vedantic periods in an Indian parallel. It did not go through interiorization of ritualism into inner spiritual practice. The most shocking is the saving of ritualistic sacrifice of animals (ducks, pigs, cows, etc) and even human ritualistic suicides in Balinese temples. It could be traced back to Tantric autochthonous cults which are even more ancient than Aryan Vedas. All right, there are two positive features of this spiritual “bric-a-brac’: 1) an obvious base of more refined Vedantic culture (allowing an analysis of its evolution); 2) revitalization of the modern world.

Spiritual Colonization: Between Danger and Privilege

Anyway, I do not necessarily proclaim evolution from ritual to spiritual practice. Let us remember the example of Angkor Wat (Khmer Civilization) which was a similar Shiva-Buddha cult with a vertical hierarchy of worshipping. But it was crushed when Theravada Buddhism was introduced with its refined meditation leading to conscious self-realization. People understood that they were responsible for their own liberation and gods became useless. This will not be the case with the Balinese people however, they are in another type of danger. Being too concerned with worshipping they accept even Western gurus and get initiations from them as if they had lost connection with the gods. So, sometimes they are almost ready to exchange their genuine precious stones for colored glass frippery.

“Divine Madness’: Non-Meditative Transcendence

I met few Balinese teachers working for purification of consciousness on the level of Vijnyana; most of the people shift down to energy experiences starting with Adwaita or Vipassana meditation as the highest spiritual practices in Hindu and Buddhist cultures. For example, attention to inner space can cause trance by itself; as a result the person does not get conscious merging into Reality without name and form, but loses consciousness instead, becoming a particular god with limited name and form which possess him as a specific energy flow, or Chitta-Vritti (new fluctuation in consciousness) supposed to be dissolved by meditation. Well, Balinese culture has a strong mechanism of self-protection both from destruction and abortive “evolution’ in advance.

Double Bali

Shiva & Buddha
Sekala & Niskala
Black & White

Balinese Museum of Religion

Atma Ananda. Balinese Museum of Religion // “Ubud Community’ (Bali, Indonesia), №52 | Dec 2010.

This introduction is the summary of my report for international conference “Seen and Unseen’ organized by academic Association for Studying of Esoterism and Mysticism in December 2010. Here I discuss the principle in the base of this religion — duality of “seen’ and “unseen’ which supported similar cults in many other cultures thousands years ago. Mostly spiritual development overcame religious duality.

If we remember Ancient Greek ceremonies, they included similar components like offerings, animal sacrifices, trance etc. The essence was ritual “initiation’ in order “to see unseen’. But it was epoch of first philosophers who understood truth as “aletheya’, or “unhidden’ in principle. They were outsiders overcoming their own religious mind and developing intelligence for direct dealing with ideas. Sure, the contradiction produced conflicts. Next, first Christian appeared and proclaimed “god in heart’ making mysteries completely useless. It was even more terrible battle for “unhidden’ truth against religious priests still hiding it in temples and showing for big offerings. Finally, unhidden truth was installed…

It was quite different situation in India when 2500 years ago people became not satisfied with ceremonies. There were two dimensions — Vedic and Tantric religious concepts included animal sacrifices and worshiping of ancestors. We still see it here in Bali. But what happened as reaction against ritualism in Indian Hinduism? One way was the “outer reaction’ when Buddha found the way without any religious teachers and Buddhists rejected ceremonies concentrating on inner work in meditation in order “to see reality as it is’. Another way was “interiorization’ from Veda to Vedanta as “the end of Veda’. All rituals replaced by inner practice like pranayama or meditation inside of individual body and mind.

Now let us observe two Balinese analogs in ancient Shiva-Buddha religion which worked as foundation for Khmer civilization (Cambodia) and Cham kingdoms (Vietnam). In both cases the principle “unseen’ was used for suppression of huge masses of people working for their king who was embodiment of Shiva. Khmer Hindu civilization with incorporation of ceremonial Mahayana (worshiping Buddha together with Shiva) was replaced by original Theravada Buddhism. In Vietnam Shiva-Buddha cult disappeared together with all Cham kingdoms what happened soon after development of Zen Buddhism coming from China. So, duality “seen / unseen’ merged into reality in its emptiness.

After observing three examples of similar stories in other parts of world — Europe, India, Indochina — we come closer to modern Balinese situation. Anyway, it is not unique by itself being just a rudiment of Shiva-Buddha culture in Imperia Sri Vijaya which covered thousand years ago big parts of modern Indonesia, Malaysia and South Thailand. Remarkably, this huge imperia fall down as all similar cultures. But in this case it was replaced mostly by Muslim religion — except of Bali. When Muslims pronounce “There is no god — only Allah!” it brings us to the degree of unity available for Christian or Adwaitic god as Oneness. They make it clear: there is nothing hidden what else to see.

Even nowadays Balinese culture is not unique since they still keep similar Shiva-Buddha worship in Nepal while in few temples. They continue to insist on duality of “seen / unseen’ where second one is opening for offerings during ceremonies. While, as we could see, real spiritual development overcame these rigid forms of worshipping many centuries ago in most countries in the whole world.

Vipassana Meditation in Buddhist Monastery

Atma Ananda. Vipassana Meditation in Buddhist Monastery // “Ubud Community’ (Bali, Indonesia), №47 | July 2010.

There is the only Buddhist monastery in Bali, yet without permanent Buddhist community. Anyway, this is the place for Vipassana retreats under guidance of some masters, coming from time to time. Theravada almost did not survived in Bali because of its ritualistic culture where even Buddha is worshipped in Mahayana style. However, in original tradition, Buddha was not a god to worship but example for finding way by one’s own practice. It is method of seeing reality as it is (total emptiness) without any images (even gods). While Balinese are engaged into ceremonies far from substantial reality, still they are quite tolerant giving place for teaching by masters from abroad.

“Mahasatipatthana Sutta’, given by Buddha himself as the base for Vipassana practice, contents approach to meditation aimed at establishing mindfulness, or non-reactive awareness. It describes four classes of income (thinking, feeling, sensations and objects) which should be just observed as impermanent in real emptiness. Buddha also gave four postures for meditation: walking, standing, sitting and laying. During 2500 years of Buddhism as a tradition, this program text produced many interpretations in practice. So, now we have broad specter of methods in different schools and even in their monastery. Of course, not techniques are important but principles of their work.

Venerable Pannavudha teaches my favorite system of Mahasi Sayadaw, who was the greatest Burmese teacher in modern times. Originally from Singapore, the master went to Burma, which is the best place for studding Vipassana. Since it is well-known system in many centers, I did many Vipassana retreats according to Mahasi Sayadaw in Thailand, and was glad to know that most retreats in Balinese Monastery follow this system. Anyway, having broad experience in different Asian countries according to other systems, I can practice different methods in the proper context.

Fortunately, the opportunity for Vipassana retreat with Venerable Pannavudha became open. His teaching of Mahasi Sayadaw system was different from its version which I practiced in Thailand. Anyway, it is harmonious way of changing walking and sitting meditation allowing deep concentration with minimum physical inconvenience. It includes special objects for concentration (Samatha) — moving feet during walking and abdomen breathing during sitting. The timing of each stage is increasing strictly in accordance with current state of practitioner. The effect of Vipassana is always strong, no matter what particular system do you use.

Siva-Buddha Culture — Hinduism / Buddhism

Atma Ananda. Siva-Buddha Culture or Hinduism // “Ubud Community’ (Bali, Indonesia), №48 | Aug 210.

Spending almost one month in two Vipassana retreats in Brahmavihara Arama (the only Buddhist monastery in Bali) during summer 2010, I almost did not talk with people accept of masters. Anyway, as I understood later, I got quite interesting experience of cultural exchange between Hindu in Buddhist spiritual practices. First, I would notice geographical return of Vipassana, which passed from Sri-Lanka to Indochina in ancient times. Nowadays, both retreats were guided by masters, who studied in Burma, while its Balinese organizers have been or going to Lanka. So, Bali continues to play interacting role in-between Eastern cultures. However, Balinese worshipping of Buddha has nothing to do directly with Vipassana meditation. So, I will try to explain here some connotations which make this practice difficult for Balinese Hindu.

So happened, that I shared room with Balinese medium married to a mangku (Hindu priest) and community leader from Singaraja. Her husband joined retreat as well, and we had time to talk before opening ceremony. As he explained, since Hindu tradition is limited to ceremonial practice, he is not satisfied with his spiritual progress even being a priest and looked for more serious way. While traditionally Balinese culture is worshipping of Siva-Buddha, he noticed that in modern time Indonesian most choose between Hinduism and Buddhism as two different religions. In some temples Hindu even removed Buddha’s statures or stupas. Before force of Siva was covered by wisdom of Buddha, while now people are more interested in getting stronger energy, but they neglect meditation loosing conscious.

Well, there were really at least tree rules difficult for Balinese Hindu who joined retreat. First, during retreat any rituals were not allowed. It has simple explanation: ritual requires concentration on outer objects like flowers etc. and mental imaged of gods, while the goal of meditation is to purify consciousness form any objects. Second, reporting their experience they could not operate by notion of energy, since there is no “energy’ in Buddhist philosophy, but all process is explained in the “body-mind’ system, where energy would be just useless intermediate. The master called any feeling of energy during practice as “sensations’ caused by mental work. Third, they could not be satisfied getting “happy’, since the goal of Vipassana is equanimity. If you are happy, you reflect: “I know that I am happy”; and if you are sad, you reflect “I know that I am sad”.

Probably, absence of energy is the most enigmatic difference, but it has at least three reasons. First, Buddhists are not interested to collect anything like power because they meditate to reach Shunyata (great emptiness). So, to have “big energy’ is nonsense for them. Second, Buddhist are not interested to influence other people both in positive (healing) or negative (magic) ways. They just stay in Metta (loving kindness) to all beings beginning from themselves, and their state of consciousness is the holistic field without “sending’ good or bad energy. Third, energy creates a “net of dependence’ between people, while in Theravada Buddhist everybody get liberated by his own practice, and even master cannot help one. As result, Vipassana is more subtle Malukat (ritual purification) cleaning consciousness as the base of any lower “energy’ appearance.

Buddhist Underground in Bali

Atma Ananda. Buddhist “Underground’ in Bali // “Ubud Community’ (Bali, Indonesia), №59 | July 2011.

Buddhists do not hide as “illegal’ — just their presence is not obvious for Westerners due to their minority. I mean original Theravada Buddhism, while Mahayana cult of Buddha is incorporated into Hindu religion. I already mentioned the only famous Buddhist monastery is Brahma Vihara Arama close to Lovina in north Bali. But few people know about other Buddhist viharas, communities or meditation centers in Bali island.

Teaching Vipassana as a part of my holistic spiritual program, I deal mostly with Western students. But sometimes Balinese people become interested too, calling and visiting me. One Buddhist visitor gave me new view to hidden Balinese side. According to Ketut Suwara, his good karma allowed him finding me accidentally. He invited me to visit his Vihara Giri Manggala in small village Alasangker close to Singaraga. This is a filial of Brahma Vihara Arama constructed in similar manner. For the first time I participated in Pradakshina during full moon joining big community of villagers. Since half people were Hindu and half people were Buddhist, their worshipping looked as the very strange mix of Hindu and Buddhist traditional rituals including both offerings and prostrations, both springing and meditation.

For the second time I was invited to join common meeting with Gede Prama who is the only Balinese spiritual teacher leading meditation retreats in Buddhist monastery while all other Vipassana masters usually coming from abroad (Singapore, Malaysia, Burma, Thailand). Anyway, due to his busyness he always spends every half-week in Jakarta, also not staying in Bali permanently. The topic of discussion was Dharma because the reason for that governing was namely complicity of mixed Buddhist and Hindu in the village. So, Gede Prama made efforts to demonstrate parallels in both religions from the level of social morality up to the level of spiritual realization. The program was opened by the leader of Buleleng district who came specially for taking care on auditorium about two hundred people.

Communicating with Buddhist Balinese people I knew many interesting aspects of their lives. Few Hindu people became Buddhists in Ubud, and their relationships with neighbors were quite “dramatic’ at start but balanced in the course of time. If you saw the center “Bali Usada’ (the name of Balinese healing system) in village Bedugul near Lake Bratan, you would be surprised to know that “healing meditation’ is… Buddhist Vipassana in Theravada tradition! Another remarkable point, the teacher is Chinese who mainly follow Mahayana way. You can find one more Theravada monastery with some Buddhist community in Denpasar city, while a Balinese Buddhist monk occasionally organize Vipassana retreats at his own home in Sanur etc.

Buddhist Vanguard in Bali

Atma Ananda. Buddhist “Vanguard’ in Bali // “Ubud Community’ (Bali, Indonesia), №60 | Aug 2011.

Buddhist “underground’ is becoming “vanguard’ in Balinese spiritual culture during last 20—30 years. I was surprised to see how Theravada spreads here starting from zero since 1975, when first and biggest monastery (Brahma Vihara Arama) was established in Banjar village near Lovina. Now the whole island is covered by invisible net of at least 20 Viharas with few monks but larger Buddhist communities. This is interesting phenomenon, and after reporting about Brahma Vihara Arama, I came back to the subject describing my visits to Vihara Giri Manggala near Singaraga, and now I continuer about others.

There are two Buddhist Viharas in Denpasar city, and Vihara Buddha Shakyamuni is the biggest. Maybe 90% of Buddhist belongs to original Balinese Chinese community, and during important dates you can see two-three thousand followers in big square before Vihara. Even ordinary gatherings on Sundays attract one-two hundred people. Since there are few real monks in Bali, sometimes Dhamma talks are leaded by somebody from government. Anyway, it starts from series prostrations and meditation which is quite unusual here in comparison to Balinese Hindu ceremonies where people pray to Gods asking for fulfilling worldly needs without strong tendency to get Moksha.

They told me unique story of Balinese monk who leads Dhamma talks sometimes in this Vihara built by his family. He belonged to very rich Balinese line (partner owners of air company, 5* hotels etc.). But he was really overfilled by worldly life and did not want to continue increasing his property and joys. As result, he became Buddhist monk in Burma (Myanmar) staying for Vipassana meditation already above 7 years. Sometimes he comes back to Bali to teach and share his experience which is really inspiring. I did not meet him in personal, but I highly appreciate this ability to overcome Balinese “charm of illusion’ and move to pure country for contemplation of Reality as such in its complete emptiness and tranquility.

Another interesting story I heard direct from a Buddhist coming to Vihara. He did not believed in anything in his heart since his farther was Buddhist; mother — Hindu; wife-to-be — Muslim; while he travelled around whole planet working in cruise ship. Being tired from such multiplication, once he tried Vipassana meditation and it became his main practice. It is just one example from other thousands stories how Theravada Buddhism is spreading in Bali. Moreover, even without changing religious believes many Balinese Hindu people become interested particularly in Vipassana meditation. As I reported earlier, there was even Mangku (Hindu low priest) staying for retreat in Buddhist monastery together with his wife. I was broadly informed about other Viharas by Gede Budha from Ubud.

The Spiritual Mission of Bhante Giri

Meeting with his son Ida Bagus Komang Vishnu

Atma Ananda. Spiritual Mission of Bhante Giri // “Ubud Community’ (Bali, Indonesia), №61 | Sep 2011.

Many visitors of first Buddhist monastery in north Bali can see stature of the monk who was the founder of Brahma Vihara Arama. Few people know his life story and great spiritual mission. I report about his activity which I knew better after personal meeting with his son Ida Bagus Komang Vishnu in his family house located in small village Dagivasa. This place is so solitary surrounded by forest in mountains that I would not get even idea if somebody lives there. Due to circumstance we passed the village with Gede Buddha, a Buddhist from Ubud, who knew about their location. We were kindly invited for cup of coffee during discussion about Buddhist tradition in Bali.

Sasanapasadaka Siri Girirakkhito Mahathera was born in Banjar village (1927), became monk in Bangkok (1966) and passed away in Jakarta (1997). While he was born in the family of Hindu high priests belonged to Brahmana generation, he was not satisfied by his education and rituals which did not give him real answer about final goal of human life — Moksha. Balinese people perform so many ceremonies for “wealth and health’ but all they want to be reborn with good karma. Moksha makes them rather afraid, as if they just lose their family members and collected property which they must support by new ceremonies.

Once Bhante Giri came to Jakarta and joined meeting with a Buddhist monk came from Sri Lanka. Suddenly, he got the complete response to his spiritual hunger in Vipassana meditation. Being serious, he went to Bangkok for becoming Buddhist monk in Theravada tradition. He studied many Vipassana techniques developing his personal perfection. But finally he came back to Bali and founded in 1975 the first monastery at hot spring. Just in one year it was crushed by Tsunami and rebuilt at present place — Banjar village near Lovina. At that time there were few Buddhist in Bali while now their number increased up to hundred thousand or so, and we can count at least 20 new Viharas in the island. All his life was dedicated to spiritual progress.

Being the representative of Buddhism in Jakarta government, Bhante Giri spent much time out of Bali going here and there to support Buddhist communities both in Bali and Java. This was the reason why he passed away out of Bali. Being very sick at his 70 years old, he came back from hospital to his family house, but after feeling better in the morning he flied to Jakarta being invited by his followers. This was real sacrifice of his rest and became his last fatal decision — he left his physical body just one hour after his airplane landed in the capital of Indonesia. Three days later his body was transported back to Bali for cremation according to Buddhist tradition. We visited the house where he spent last morning.

Great mission of Bhante Giri was the restoration of lost Theravada link in Bali which was the step on the way spreading Theravada from Sri Lanka to Indochina in ancient times. You have to be aware that if Balinese people call themselves Buddhist they mean namely Theravada; while Mahayana is a part of Hindu tradition which includes worshipping Buddha as one of gods. Really, Buddha taught to do Vipassana meditation for getting personal enlightenment, but he never proclaimed himself as “god’. So, his method of seeing Reality as it is was not popular in Balinese Siva-Buddha culture until Bhante Giri made all his best in order to restore Vipassana here in Bali. He restarted new Buddhist community in Bali.

Good Karma — Trick of Imperfection

Atma Ananda. Good Karma: Trick of Imperfection // “Ubud Community’ (Bali, Indonesia), №51 | Nov 2010.

Karma is the most misused notion in modern spirituality. Unfortunately, according to common opinion, karma means just consequence — as result, all people want to have “good karma’. But, finally, they want karma! That means they are far from acceptance of liberation as their spiritual goal. Actually, real spiritual development depends on removing any karma — good or bad, while there are different interpretations of the process even in main eastern traditions. Anyway, we see paradox that many killers and prostitutes became saints easier than noble rich people, and “good karma’ is not the guarantee for their spiritual inclination. Let us see how they explain the point.

It is much easier to remove “bad karma’ when person is ready for spiritual work since it is rough and definitely not wishful. So, if person with very “bad karma’ wants liberation he does not think about “good karma’ and has no pity to lose all karma. But it is more difficult to remove “good karma’ because it creates strong attraction to positive way of life, and even idea of liberation from human conditional existence is not accepted. Such person will prefer to continue Sansara and collect more and more “good karmas’. Buddhists know that it is more difficult to work out pleasure than pain in meditation, because please is subtler and penetrative in person.

Another superstition is explanation of suffering as “purifying of bad karma’. When people see somebody suffering, they conclude immediately that he deserves it due to his own wrong actions in the past. There are at least three different reasons for suffering: awakening to spiritual life, moving to another stage of sadhana, suffering for other people. Just think why Avatars are suffering so much — more than even ordinary people. Rama lost his kingdom, spent in jungles the best years of his life, lost his wife being cheated by his enemy etc. Should we conclude that he had so bad karma? As Avatar, he had no any personal karma at all — but why did he suffer?

The next point is “personality’, or “Who am I”? You know, spiritual development causes extension of personal consciousness, and as result the person accepts everything as oneself. So, all karma of everybody becomes his own karma and he will suffer more for sure. When Ramana Maharshi got cancer his disciples wanted to heal him. However, his answer was short: “But who gave it to me?” And it became clear for them that he did not suffer for his own destiny. It is illusion, that spiritual development makes life happier and easier. As higher is your position as more problems you will get and as more suffering you should bear. “Pink spirituality’ is nonsense.

There is an interesting point, when people start to play by their position. Bible contains the story about proud rich person bringing big donation and another person standing behind crying only and asking: “O Lord, be merciful to me, sinful…” And God prefer to prize second one. Now everybody knows God’s choice and everyone pretends to cry for his sins better than to do something good or to bring some donation for the temple. Of course, it does not work anymore! Accentuation of bad karma (when you have both of its kinds) will not free you from doing good action as consequence of another good action in the past. If you try to suffer when it is not actualized, happiness will occupy you by itself.

Healing / Consulting — Pro & Contra

Atma Ananda. Healing / Consulting — Pro & Contra // “Ubud Community’ (Bali, Indonesia), №50 | Oct 2010.

There is common superstition as if health is absolute benefit and healing is necessarily good. That is why warring about health-care become a sort of mental sickness so often. Another wrong idea creates an image of spiritual person as always “healthy happy energized’ human being. Well, just two examples of great saints — Ramana Maharshi and Ramakrishna Paramahamsa — who both died from cancer being still not very old. You know, cancer is sickness of subtle body; that means they had not only damaged physical body but also so-called “bad energy’ in auras, and their faces looked more exhausted than happy at their end. Anyway, people honor them as great saints due to their holistic consciousness, no matter what happened with its “covers’…

Now, let us see how precious is illness for personal development and how skillful you have to be in order to use the chance in beneficial way. “To heal or not to heal?” — this is the question. “How to heal?” — this is another question. Veda treat sickness as special sort of Tapas (austerity) helping to renounce physical body and reduce attraction to sensual pleasures. This is important angle for reflection as well. Any sickness is created by some unbalance in your life that you could analyze the reason and correct your way. If you just go to doctor or healer, become healthy and continue your previous life, the sickness was useless — and it will need to come back in more serious form. The process of healing must be based on understanding.

Many people agree that medicine does not really help and create side-effects. Few people know that energy healing causes completely same problems however at more subtle level. Any portion of given-and-taken energy works as a “tablet’ for the patient. He gets extra purified energy not being able to assimilate it, not knowing how to keep it, and not becoming ready to produce it within himself by inner process. So, it works like chemical agent too — just short effect, then reaction of system, and coming back to normal state with similar tendency to the same sickness (if not even worse one). If patient repeats many sessions, he can get “energy dependence’ like from narcotics, and his healer will get so-called “permanent client’ running for help with any small problem.

Moving to mental level we could say that advices work much better, because a consultant does not intervene into his client but explain him what and how to do by his own abilities. Well, it is really better when person form his body and his energy structure due to his own practice. But always getting advises he does not develop his own buddhi (discriminative power) which is an ability to decide by your own reason what is true and what is wrong. So, we could call advice as “mental tablet’ which cause similar effects and side-effects like chemical or energy medicine. Being far from extremism I do not proclaim stop healing just to see if you become healthy by your own. Being done as hidden self-cheating it will never work for your benefit too.

This short review is based on my practical experience during my studying and work, but I have no much place for quotations from authorities or examples from my own life. Anyway, this is the reason, why I never heal people but teach principles of construction and methods for self-development. I give options explaining possible consequences, but I never advice something in particular. I have holistic system which includes work with any level — physical, energy, mental, causal, and empty. As for methodology, it includes techniques from many Eastern traditions modified for “non-religious’ development.

***

I met some Balinese healer who understands the matter in proper way. Made Sumantra insists that he is a channel for connection of his patient with one’s own soul. So, this is quite advanced position for Balinese who are looking for outer support at any small problem instead of becoming the owner of their own lives. But the healer must go aside at proper time…

Energy Overweight — the Category of Risk

Atma Ananda. Energy Overweight — Category of Risk // “Ubud Community’ (Bali, Indonesia), №58 | June 2011.

I got very tired to meet people who want to collect energy looking for methods in the field of spiritual practice. Principally, spiritual goals are higher than energy level, and this tendency provokes inversion of goals and means. It is the same problem what we see everywhere when people use “yoga for health’ etc. I am going to explain some important points about misuse of spiritual practice for energy manipulations.

Energy works as intermediate between consciousness and body, and hypertrophy of this area is pathological for both material and spiritual life. For example, Buddhists ignore energy in principle, working with direct connection “mind — object’, but their energy state is perfect as result. Anyway, energy field of a particular person needs rather structure than volume. It is similar to physical body which needs rather fitness than fatness. Attempt to collect energy as your individual “property’ is the same sort of greediness as collection of money or other staff. It will make you dull and rigid — that’s all…

Energy fat creates more obstacles for spiritual progress, since energy creates many fluctuations. But the real spiritual goal is stillness of any fluctuations in personal consciousness what allow merging into global consciousness. While you are not empty from modified energy vibrations you cannot see reality as it is. Purification is very important, and this process always requires removing extra-energy from your system. Many people are afraid to lose energy namely because they keep it as their own property. But all energy is universal; that means any energy comes and goes — it is useless trying to barn it here.

Fear to lose energy has the same psychological nature as physical overweight when person is afraid to stay hungry. It is caused by wrong association of “I” with your body (material or energy or mental) if you have no fundamental base in your own Self. When you are deeply rooted in high Spirit then all energy in this world is yours, and you need not to worry about energy hunger for future. You can stay empty while different energy flows are going through your temporal energy structure. If you try to stagnate it, you will get energy cancer which will produce physical cancer sooner or later…

The main stream of karmic realization consists from three stages: creating an idea, attracting energy for its activation, and final materialization. Energy is functional part of any embodiment, but it has no critical importance. When an idea is strong enough, you will get all necessary energy automatically. This is just the universal low. So, trying to collect energy as reservation, you do not respect worldly low demonstrating that you do not believe in God as almighty Being. Any bank can become bankrupt, in the same way “energies and healthy’ human being can be crushed due to his wrong ideas.

There is also such fatal thing as evolution, and no one individual cannot overcome it, no matter how he is strong. Just memorize those fantastic Japanese masters of martial arts (who created energy field until iron quality) which were easily killed by Western people using their weapon from far distance. Sure, this is tragic story, but it illustrates that new keen idea (immediately materialized) is stronger than old collected energy — even if that energy storage took whole life of hard practice! I do not want to create pessimistic mood, but Balinese attraction to energy inclines this culture to the same destiny of disappearance.

So, think carefully about your inspiration to increase your personal energy to higher degree. There is nothing precious in energy as such. You can become powerful, but soon your majesty will bring your final end!

* The some photos in 1-st edition illustrated working process of Mr. Cirkus who is one of the most virtuous intuitive massager in Canggu (South Bali). Daily his veranda is full of patients — both Balinese and Western. Many people conform his ability to make them stronger than they are able to be by their own force.

Balinese and Ayurvedic Massage

Atma Ananda. Balinese and Ayurvedic Massage // “Ubud Community’ (Bali, Indonesia), №63 | Nov 2011.

“Yogis need not massage’ according to one of my Indian gurus. Really, correct and regular Yoga practice allows “massaging’ your whole body from inside. Then you are not dependent on outer help of massager anymore. So, I never ask for massage through all my life, and never recommend people to become patients. However, I communicate and collaborate with many healers and know the matter well enough. If you are not Yogi, you can try massage as a sort of “outer Yoga’ for understanding of body-work. Here I introduce two remarkable options for massage within/near Ubud area selected from many others.

You know, traditional Balinese massage is very painful. There is the most extreme and ascetic possibility to get “massage for pain’ in the very center of Ubud village. Wayan Sabar is balyan (healer) who specializes on traumas, accidents etc. His manner is so strong that even so called “healthy’ people feel their imperfection crying and shouting from deep and direct pressure on painful areas. But they always feel better after massage, so the healer is broadly recommended by Balinese patients. He works at his own home on open veranda (without special clinic), as the most of traditional healers are doing.

I was introduced to Wayan Sabar by my Balinese friend-healer, and some of my Russian readers discovered his place after finding the report in my blog. Honestly, they really cried during massage, but they got fantastically impressive results. So, if you have no pity to yourselves, you can try real Balinese massage at his house. I am not responsible for your pleaser, being sure that it will be extreme suffering. But “without pain no gain’, and you can accept this form of tapas (austerity) which is appreciated within traditional Hindu culture.

There are some Ayurvedic clinics in Ubud, but I would recommend to visit the clinic of Dr. Acharya about 40 min from Ubud to north Kuta. While there is simple name “acupuncture’ at the door, really they use Ayurvedic system of marmas, or special points (not Chinese acupuncture). The owner spent nine years in India studying the subject very seriously and came back to Bali with huge experience. He also guides some stuff in other Ayurvedic clinics, but the best trained twelve stuffs works with him. Except of massage they give whole healing program according to the ancient science of Ayurveda.

Remarkably, all stuffs in the clinic are young Balinese balyans who were reoriented to Ayurvedic methods. They become vegetarian, practice Yoga in the morning and even stop trance which is the mark of misbalanced rajasic nature and week psychosomatics. Of course, they use their previous knowledge got since childhood from their parents-healers. Moreover, after finishing their training by Dr. Acharya they become independent Ayurvedic healers and come back to their villages to continue their healing practice by themselves.

To be strict, I emphasize my accent upon spiritual practice without any support from healers. This is just sharing of information but not the way which I recommend to follow for my own students. Everybody is free to decide — to work for self-development or to look for outer support at beginning.

Meeting with Ancestors’ Spirits

Trance Channeling through Medium

Atma Ananda. Meeting with Your Ancestors’ Spirits — Trance Channeling through Medium // “Sanur Community’ (Bali, Indonesia), Apr — May 2012.

If you are bored with beach, you can explore the mystic side of Balinese culture which is not far from Sanur. You know, Balinese society has some family priests (mangku) who perform ceremonies in their home temples for relatives and neighbors. If Balinese people need advise facing any problem, usually they visit closest priest asking for request from their own ancestors. Traditional way of trance channeling is still popular among Balinese, and some mediums accept Western visitors too. So, do you believe them or not, you can try to cooperate with your died grandfathers solving your current tasks. In the worst case, being unsatisfied by improper response, anyway you can satisfy your curiosity. It works well for Balinese, and some intercultural experience can become useful at least theoretically.

So, first you need to get appointment with mangku family about your session. Balinese just come direct to their house, but they are familiar with sacred calendar and always know so called “good days’ for trance and other ceremonial activities. Usually channeling is organized in the evenings because spirits prefer appear in darkness. But it is not too later and you need not to be afraid of midnight sessions. Be ready, that you will be not a special guest, since priest’s house is open for everybody permanently, and during your program many Balinese can just come to veranda and observe your session from aside. But they are very polite and ready to wait quietly so long as necessary until you get answer for all your important questions. Nobody hurry, as you know, “there is no time in Bali’ — eternity only…

I illustrate the process with my photos made during some sessions for my students last months. While teaching inner spiritual practices I satisfy their interest to Balinese original traditions. As for me, I never ask something from mediums being able to decide everything in my own way and take all responsibility for any consequences of my choices. My students were quite rational too, and I was sure in their adequate conduct at the session. Usually, after medium got contact with spirits according to the place of present living and original place of birth, you can ask any personal questions about your family conditions, past and future, working perspectives, health and wealth. Sometimes spirits deviate from channeling and you need to pray more or come at better day according to advice of medium.

Well, I cannot share direct information about personal experiences of my students since this is strictly private information. You can try everything by yourselves visiting the same mangku family in Sanur.

Swami Atma Ananda

Atma Ananda. Swami Atma Ananda — My Spiritual Namesake // “Ubud Community’ (Bali, Indonesia), №65 | Jan 2012.

Once I brought my student to Made Warnava — the local priest and healer. We had long conversation on spirituality since studding my Self-Being Strategy he was interested in original Balinese culture as well. Finally, Made Warnava got inspired to introduce us to his own Guru in small ashram among rice field. Well, we were ready to walk in beautiful nature about one kilometer looking for his Guru. We met him standing on the way — and his first words became “All is God!” instead of usual “hello’. My student was quite impressed by such merging to spirituality during daily life, and Guru brought us to his simple ashram consisted of two sheds and tower.

The tower was the most remarkable part of whole construction. It was made especially for meditation above ground, and had one cheer on the top and some mandalas and portraits of saints. The image of Babaji was in the center since the main teaching of Swami Atma Ananda was going through Kriya-Yoga tradition according to Paramahamsa Yogananda line. The understanding was easy for me, since I got some initiations in Kriya-Yoga when I lived and worked in India. But for my student everything was new and mystical in their manners and circumstances. He even did not read the bestseller “Autobiography of Yogi’ which made the tradition well-known worldwide. That is why the discussion produced many questions…

At the end of meeting Swami Atma Ananda decided to give us his blessings and some practical advices for meditation. He took some fragrant balsam and rubbed on head and body with some other manipulations. He looked very happy spreading his teaching to new visitors while we saw big book which was full of names and gratitude left by previous guests. Then we did practical movements and stayed in total silence for a while. The effect was peaceful state which we kept for a long time after leaving. Really, it was time to go because it was already dark but we should walk in rice field without light except of weak illumination from mobile phones. Anyway, my student walked so fast that we really run after him being afraid to fall into trench.

Of course, there is difference between traditional Balinese religion based on ceremonies and Kriya-Yoga teaching from India. They have common background in Hindu culture while both theoretical and practical approaches are very specific. It is really interesting that some Balinese priests come to level of pure meditation even by the way of reducing their healing activity. I would call this situation an exclusion from ordinary Balinese experiences which accentuate more energy than consciousness. The understanding of pure spirituality is quite rear for Balinese priests, and Swami Atma Ananda plays vary important role spreading higher knowledge in Bali island.

Bubble Bali

Spiritual Inflation
within
Multicultural Syncretism

Spiritual Bubble in Multicultural Space

Atma Ananda. Bubble Bali: Spiritual Inflation within Multicultural Syncretism. // “Ubud Community’ (Bali, Indonesia), 2013 Nov.

This is the final collection of my articles published in local magazines “Ubud Community’ and “Sanur Community’ monthly during my stay in Bali island, Indonesia (2009–2013). Whole trilogy includes two previous books “Kali-Bali’ (2010) and “Double Bali’ (2011). Obviously, “Bubble Bali’ means the logical conclusion of my investigation in this complicated intrigued cultural mixture. Grateful to religious tolerance, everything is possible in Bali.

First book was dedicated to traditional Balinese source in Tantric Hinduism merged into original Animism and Shamanism. Second book was concentrated on gap in-between Hinduism and Buddhism as two main coexisting religions in the island. Third book is dealing with plenty cultural contributions both ethnic and religious, such as Chinese, Japanese, Indian, Javanese, Buddhist, Christian, etc. plus different attempts of synthesis.

As for huge tourist market, some analytics noticed that “Balinese Property is bubble which is ready to blast’. Similar situation is increasing its risk in cultural concentration of many various cults and sects with broadly spreading new-age teachings trying to combine several religious approaches together. Namely this dramatic cocktail will be reflected in present collection. Not systematically in the same way how it really appear to view!

Adwaita for Balinese: Non-Duality in the Sphere of Dualism

Atma Ananda. Adwaita for Balinese. // “Ubud Community’ (Bali, Indonesia), 2013 Jan.

I got my spiritual name Atma Ananda during initiation into karma-sannyasa in India (2007) in Bihar School of Yoga which is continuing famous respectable line of Adwaita-Vedanta Order starting from Adi Shankaracharya (VIII BC) and including such remarkable personalities as Swami Shivananda Sarasvati etc. Adwaita as non-duality is not formality for me, and here I would like to explain some important points in my biography in contrast to Balinese tradition which is basically Tantric in its Hinduism background that means principally dualistic and pluralistic.

My Adwaita improvement started after getting bachelor degree in philosophy and first trip to India (1996). The initial destination was Sri Satya Sai Baba ashram where I spent eight months in few years getting personal interview with Bhagawan himself twice (1998) and reaching the level of permanent replacement of all possible thinking by the only sentence “Aham Brahmasmi’ that is “I am God’ (2001). As result, I left his ashram forever being totally related on my own Self. This self-sufficient state was good inner platform for extensive travelling in Asia for next 10 years — studding, meetings, writing, practicing, and finally teaching…

But two more important stages in my adwaita were on this way. Staying in India for 5 years, I published many books and articles about my personal experience and philosophical background of many practical traditions. The very important part of the work was analysis and explanation of two great Vedanta sages of modern times such as Ramana Maharshi and Swami Vivekananda. Unfortunately, they passed away in the middle of XX century, and I could not see them except of visiting their ashrams and meeting some followers. My books about their lives and teachings were reprinted twice in Russia spreading my spiritual auditorium broadly. As for me, namely the example of Ramana Maharshi was always the great inspiration for further self-investigation.

Finally, merging deeply into eastern traditions both on theoretical and practical levels, getting many initiations in particular orders, I was looking for the next degree of integration, and it became my formal ceremonial initiation into karma-sannyasa as external expression of internal adwaita (2007). On this base, I created my authorized methodology “Self-Being Strategy’ (2008) which was helpful for including broader field up to ten South-East Asian countries with their more complicated mix of different traditions. The most pluralistic and illusory place in the world is Bali island, which became my last destination in self-training for Unity in diversity, or simply to say finding stability among flexibility.

Needless to add, that I was glad to introduce my Indian friend Jyoti Shiva (the project coordinator in Oneness Miracle Yoga Community) to Balinese spiritual teacher Kadek Swambara, who organized the meeting with locals in his Ambarashram. The topic of Shiva’s speech was namely adwaita — what is very difficult and unique for understanding of Balinese. They pray to God daily — but they are far from real Unity with God. One girl asked how to live under her family pressure, and she was shocked by the answer: “It is OK. God can live under the pressure’. She would never think “I am God’ in such circumstances. Anyway, the event was successful according to feedback.

Buddhist Monks: Vihara Ashoka Arama (Denpasar)

Atma Ananda. Buddhist Monks: Vihara Ashoka Arama. // “Ubud Community’ (Bali, Indonesia), 2012, Nov.

Buddhist community is growing in Bali Island since 1975, when Bhante Giri founded first monastery Brahma Vihara Arama in north Bali near Lovina. His great mission was extended by Ketut Swara who founded Vihara Giri Manggala near Singaraja and others. Another remarkable place with amazing Buddha statue is Vihara Dharma Giri in Pupuan village, Tabanan regency. Now we have huge Buddhist community and above 20 viharas in the island, and here I am going to represent the very important meeting in Vihara Ashoka Arama located near the biggest Vihara Buddha Shakyamuni in Denpasar city.

The event was dedicated to ceremony for opening new kutir for incoming Buddhist monk. Really, 9 noble Buddhist monks came from islands of Java and Lombok for this day just before full moon (29 September). I was invited by Ketut Swara but brought by Gede Budha with his family including newborn son who was named… Sutta! I have already mentioned Gede Budha in my previous articles grateful to his efforts to introduce me to many Buddhist places and personalities in Bali. Being one of few Buddhists in Ubud, he has some busyness and shop called also as “Budha Teknik’ (mob. phone 087860153800).

Vihara Ashoka Arama was really crowded and even overfull with people which were sitting in the courtyard too. The order consisted from usual recitation of Buddhist Suttas and common meditation followed by offering food to monks and their blessings to people. We met some other Buddhist friends and discussed options for doing Vipassana meditation in Bali and abroad. Until now, the easiest solution is staying in Thailand or Burma especially in forest monasteries (as I did before coming to Bali). Anyway, the practice is developing in Bali as well — mostly in Brahma Vihara Arama but in other viharas too.

Be aware, that Buddhism in Indonesia means specially Theravada, or original Buddhism based on deep personal development of meditation. Anyway, Mahayana Buddhism is incorporated to Balinese Hindu tradition and you can worship Buddha in many temples together with locals. Such situation is very specific in Bali and previous Indonesian history. I wrote some reports on my researches in South-East Asia in order to emphasize the rudimental character of this cultural tradition which was spread broadly in ancient times through many countries (Khmer Impair, Cham Kingdoms, Nepalese cults etc.)

Teaching Vipassana among other spiritual practices according to individual requests from my students, I am glad to see growing Buddhist community creating more meditative atmosphere in Bali. It makes sense for Balinese people to go beyond “materialistic’ ceremonies and find Reality as it is.

Chinese Plate Ornaments within Ancient Balinese Temples

Atma Ananda. Chinese Plate Ornaments in Ancient Temples // “Ubud Community’ (Bali, Indonesia), 2013 Apr.