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Yogananda's Sacred Music in Paradise

Christopher Jain Miller

August 25, 2023 DOI: 10.4324/9781003414032-3 (opens in new tab)

Study at a glance

AI-extracted from the abstract
Characteristics Historical analysis
Population Polestar Gardens, a contemporary community devoted to Paramahansa Yogananda's teachings on the Big Island of Hawaii
Key points Argues that Yogananda's sacred devotional music (kīrtan), performed with harmonium, ukulele, and other instruments at Polestar Gardens, carries forward a thirteenth-century South Asian musicology within his universal kriyā-yoga practice, using audible music to reach meditation on an internal, unstruck sound (anāhata-nāda). The author contends that Yogananda's lyrics and flexible ensemble constituted a transnational "guru language" his American audiences could and still apparently do understand, and that frictions between his musicology and Polestar's tropical influences produce the book's second instantiation of engaged alchemy.

Abstract

Musical practice in the form of singing and chanting accompanied by instrumentation constitutes an important embodied practice in contemporary yoga culture. Engaging the field of Ethnomusicology and allied fields of inquiry, this chapter therefore brings Paramahansa Yogananda’s (1893–1952) music into focus by examining the function of his sacred devotional music ( kīrtan ) in a contemporary community devoted to his teachings, Polestar Gardens on the Big Island of Hawaii, where ukuleles, harmoniums, and other instruments and sounds from around the world form the community’s popular ensemble. The author considers the late colonial history of the harmonium and the ukulele as well as the way that these rather novel instruments carry forward a thirteenth-century South Asian musicology in Yogananda’s universal kriyā-yoga practice at Polestar today wherein practitioners use audible music to eventually enter meditation on an internal, unstruck sound ( anāhata-nāda ). The frictions between Yogananda’s musicology and Polestar’s tropical musical influences thereby produce the second instantiation of engaged alchemy in this book. Yogananda’s lyrics and flexible ensemble, as the author shows, comprised a form of Indian multilingualism that creatively spoke in a transnational “guru language” his American audiences could – and still apparently do – understand.

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