Faith through the Dharma
Reflection from the 2014 American River Retreat
By Tadrupa Josh McDaniel
The summer 2014 retreat on the life and teachings of Swami Vivekananda brought realizations of a simple but profound nature, and laid to rest many doubts and fears about spiritual life. This writer, being a new initiate, had many questions about how sadhana and practicing the dharma will solve the challenges faced by one living in the modern western world. These concerns were addressed amidst the atmosphere of holy company where the attending sangha members and guru inquired into the nature of Reality.
The advantages and efficacy of the monastic path, and the praises of the monks that follow it are often mentioned in our tradition. Additionally, Sri Ramakrishna, in the Gospel, compares life in the world to the dangers of a circus performer standing one legged on the back of a horse while jumping through a hoop. Swami Vivekananda also mentions how complacency and weakness are common with householders in Talks with Vivekananda. This brought much skepticism to this writer’s mind creating hesitation about following the householder path. Doubts about this path were utterly silenced during the retreat through submitting inquiries to the guru and the teachings from the Swami Vivekananda Vijnana Gita, specifically the chapter on the True Sannyasin. In it Swamiji states, “One must make no distinction between householders and sannyasin – then only one is a true sannyasin.” And so I make no distinction as to householder and sannyasin in this, that for all time my head shall bend low in reverence where I see greatness, broadness of heart, and holiness.”
Chela dharma classes went over foundational topics such as the four fruits of life, karma, the five koshas of the Atman, and the yamas and niyamas of yoga. The connection between some of these was discussed. For example, the neutralization of karma was connected to putting dharma before artha and kama, and also how the long practice of satyam will remove obstacles to growth in spiritual life. The most profound of teachings was the practice of satyam through spiritual discrimination when making statements involving the word “I”. In this practice, whenever the aspirant says, “I” in daily life, the truth is reaffirmed that one is the Atman and the “I” mentioned is assigned to the one of the five koshas. So if one says, “I am going to the store,” this would be assigned to the gross body kosha. Chela dharma teacher, Annapurna Sarada, pointed out that the yama of satyam requires this practice. Otherwise, false identification with the ego, mind, body, or one of the koshas will occur, which is the very opposite of Truth.
Perhaps the most important but simplest teaching gleaned from the retreat was that if one simply practices the dharma intensely through sadhana consisting of a good balance of the four yogas, all other problems and considerations will fade to the background, and the life of the aspirant will conform to the highest Good. The importance of holy company was noticed as well, and a close semblance of the retreat was brought back to my home and applied to an increasingly dharmic family. The great examples illustrated by our own guru and his advanced students leads one to a firm resolve to become such an exemplar for the sake others. Thus faith in and through the dharma continues to rise.