Examples of Changes in 1956 Edition

Yoganandaji explaining Kriya

"Because of certain ancient yogic injunctions, I cannot give a full explanation of Kriya Yoga in the pages of a book intended for the general public. The actual technique must be learned from a Kriyaban or Kriya Yogi; here a broad reference must suffice." (first edition, p. 231)

Thus, in the first edition, Yogananda says simply that Kriya must be learned from a Kriyaban or Kriya Yogi. No institution is mentioned, and in keeping with the all-embracing spirit of Yogananda elsewhere in the earlier editions, Kriyaban disciples of all our line of gurus could qualify. Yogananda's words beautifully match Babaji's statement that Kriya should be given freely. But now in the 7th edition the editor has Yogananda qualifying his statement: Kriya Yoga now must be given, not by just a "Kriyaban," but by an SRF/YSS authorized Kriyaban. Compare your own editions to verify this obvious attempt to institutionalize and constrict the dissemination of a "freely given" Kriya Yoga technique.

The 1998 edition goes even further, posting a long footnote explaining that Yogananda conferred only on future SRF presidents the authority to bestow Kriya, and that they may appoint an SRF/YSS minister to do so; the only source offered to learn about Kriya is through the SRF/YSS lessons.

SRF Name

This is only one of many illustrations of a pattern of editing that imbues the book with an institutional emphasis delightfully absent from the first edition. There is about a 500% increase in the number of times the name "SRF" is mentioned between the first and more recent editions. An increase of this magnitude changes the vibration of the whole book.

Babaji and Lahiri in the Himalayas

"'Be it so. The divine wish has been expressed through you.' With these simple words, the merciful guru banished the rigorous safeguards that for ages had hidden Kriya from the world. Give Kriya freely to all who humbly ask for help.'" (first edition, p. 307)

In the first edition, Babaji "banished the rigorous safeguards" that kept Kriya hidden, and tells Lahiri to give it "freely" to all who ask. Now the editor has Babaji changing his mind in that he does not banish any rigorous safeguards-and Lahiri can give Kriya, but not freely. Today, thirty-two lines of Publisher's Note explain the stages which the transmittal of Kriya has gone through since Lahiri received it from Babaji, offering detailed notes explaining what Babaji supposedly did and did not mean by his words.

Yoganandaji's blessing only within the organization

Earlier, a publisher's note (also in this 1956 edition) states: "Yoganandaji told his students of East and West that, after his passing from this earth, he would continue to watch over the spiritual progress of all Kriya Yogis." Newer editions now limit the blessing to students of the SRF/YSS lessons, who have received Kriya initiation.

Churches of All Religions

Yogananda called each of his churches "Church of All Religions": The "SRF Church of All Religions in Washington, D.C.," "SRF Hollywood Church of All Religions," "SRF Church of All Religions in San Diego," and "another one in Long Beach." In modern editions only the Hollywood Church retains that name.

World brotherhood colonies

World brotherhood colonies, "in many countries," for "plain living and high thinking," were part of Yogananda's 11 "Aims and Ideals"-still printed in this revised edition, in 1956.

In the 1946 edition of Autobiography of a Yogi, Yogananda tells Dr. Lewis: "Yes, Doctor, a project I have long considered is beginning to take definite form. In these beautiful surroundings I have started a miniature world colony." Yogananda continues that he planned, "as soon as possible," "to open a Yoga Institute here. The blessed role of Kriya Yoga in the West has hardly more than just begun."

Then: "Far into the night my dear friend-the first Kriya Yogi in America-discussed with me the need for world colonies founded on a spiritual basis. . . . By stress on spiritual values, self-realization, a colony exemplifying world brotherhood is empowered to send inspiring vibrations far beyond its locale."

In the 1951 edition, one reads about the "SRF World-brotherhood Colony in Encinitas, envisioned in 1937, and firmly established in 1947." It included "several hermitages, a gift shop, a cafe, a hotel for members and the public," and "a large swimming pool." . . . "An urgent need on this war-torn earth is the founding, on a spiritual basis, of numerous world-brotherhood colonies."

In the 1956 edition, the wording remains almost the same, but without swimming pool, and without a hotel for the public. Nowadays all mention of world brotherhood colonies is deleted from the book, and the Encinitas colony is described as the ashram for monks and nuns that it has since become, with a retreat facility for members and friends. The "urgent need" for "numerous world-brotherhood colonies," "on this war-torn earth" is mentioned no more.

Ananda Sangha has published the first edition of this book so the world can once again have an understanding of the undiminished urgency with which Yogananda spoke throughout his life about the importance of world brotherhood colonies, as well as other principles of his message to the world which today are no longer of interest to his original organization.

Householder yogis

Originally, in Autobiography of a Yogi, Yogananda emphasized that the "new dispensation" he brought was to the general populace, householders included; no longer was it to remain the private trust of a privileged few. "To fulfill one's earthly responsibilities is indeed the higher path, provided the yogi, maintaining a mental uninvolvement with egotistical desires, plays his part as a willing instrument of God." (first edition, p. 222)

From 1956 on, however, one finds the householders downgraded. The editor now has Yogananda suggesting that it is not "the higher path" anymore, but that such a life need not separate man from God. Compare these statements for yourself.

The "monastic over householder" trend exemplified by this change is a concept totally foreign to earlier editions.

Another bold example of this editorial pattern is found in a footnote explaining "pronam." In early editions one reads: "A pronam in India takes the place of the Western greeting by handshaking." In recent editions it is explained that a pronam salutation is made chiefly before monks and other respected persons.

"Overripe tomatoes," "unwelcome vegetables," and laughter

Paramhansa Yogananda had a delightful sense of humor, which he used to great advantage in his public appearances and in his writing. Over the years, there has been a consistent editing of his speeches and writings which masks that humor The following passage is a good example:

Earlier editions say, "'Sir,' Mr. Hunsicker had protested, 'these Oriental songs are alien to American understanding. What a shame if the lecture were to be marred by a commentary of overripe tomatoes!' I had laughingly disagreed. 'Music is a universal language. Americans will not fail to feel the soul-aspiration in this lofty chant.' During the lecture Mr. Hunsicker had sat behind me on the platform, probably fearing for my safety. His doubts were groundless; not only had there been an absence of unwelcome vegetables, but for one hour and twenty-five minutes the strains of 'O God Beautiful!' had sounded uninterruptedly from three thousand throats."

From 1956 onwards one reads that Mr. Hunsicker had merely protested that Oriental songs are not easily understood by Americans, and Yogananda now blandly replies that music is a universal language, and that Americans will not fail to feel the soul aspiration in this lofty chant.

Were those "overripe tomatoes" and "unwelcome vegetables" not dignified enough? Many other humorous words and expressions used by Yogananda, like "laughter bombs of the audience" were also removed from the 1956 edition. Another charming example of humor in the first edition, later deleted, is the statement, "Snoring, according to physiologists, is an indication of utter relaxation (to the oblivious practitioner, solely)."

Another example of  Yogananda's humor being deleted is not from the book but from a recorded public talk, on the occasion of his last birthday. A disciple jokingly expressed the hope that Yogananda had enough breath to blow out the one candle on the birthday cake. The Master responded that his real concern was that he not blow the whole cake away!

Yogananda's poem, "Samadhi"

The following fourteen lines of the incomparable poem, "Samadhi," in which Yogananda describes his state of samadhi, are now deleted by editorial decision, without explanation. (For their placement in the original poem, as Yogananda wrote it, refer to your first edition text.)

Waves of laughter, scyllas of sarcasm, melancholic whirlpools,

Melting in the vast sea of bliss. . . .

The universe, forgotten dream, subconsciously lurks,

Ready to invade my newly-wakened memory divine.

I live without the cosmic shadow,

But it is not, bereft of me;

As the sea exists without the waves,

But they breathe not without the sea.

Dreams, wakings, states of deep turia sleep, . . .

The sparrow, each grain of sand, fall not without My sight.

All space floats like an iceberg in My mental sea.

Colossal Container, I, of all things made.

By deeper, longer, thirsty, guru-given meditation

Comes this celestial samadhi. . . .

Disciples writing about the Guru's teachings without the sanction of any organization

In early editions one reads: "Like Jesus and other great prophets, Lahiri Mahasaya himself wrote no books, but his penetrating interpretations were recorded and arranged by various disciples. Some of these voluntary amanuenses were more discerning than others in correctly conveying the profound insight of the guru; yet, on the whole, their efforts were successful. Through their zeal, the world possesses unparalleled commentaries by Lahiri Mahasaya on twenty-six ancient scriptures."

In the 1956 edition the second and third sentences are deleted.

In modern editions the first (last remaining) sentence is very much changed. These days, Lahiri now instructs various disciples in the interpretation of the scriptures (a different concept altogether).

Examples of Changes in the 1959 Edition

The adventurous history of Autobiography of a Yogi continues. Keep in mind that the publisher's note to the 1956 edition stated that the work of incorporating the author's revisions had been accomplished in time for that edition.

Since this 8th edition does not have a publisher's note which admits of editorial changes, one might pick up this book and assume that it contained no new revisions. But a comparison of the 7th and 8th editions reveals that the editorial department was quite active, making around 280 additional text and footnote changes. An analysis reveals changes relating to Yogananda's spiritual teachings and to historical events in his life, and the altering of direct quotes which had been part of the book from the beginning.

Some amazing changes appear in this 8th edition (seven years after Yogananda's passing).

Here are some examples.

Yogananda's "Aims and Ideals," mentioned earlier, now are changed. While these were not part of the first edition, they were written by Yogananda, reflect his spiritual concepts and goals, and were distributed during his lifetime, and for years after his passing. Interestingly, as the book has changed over the years since Yogananda's passing, the Aims and Ideals have "evolved" along with it.

A case in point is this Aim and Ideal from the first edition: "To spread a spirit of brotherhood among all peoples; and to aid in establishing, in many countries, self-sustaining world brotherhood colonies for plain living and high thinking." This has now been downgraded to simply an encouragement for plain living and high thinking, and for spreading a spirit of brotherhood among all peoples by teaching the eternal basis of their unity: kinship with God. This change is consistent with the total deletion from the text of the book of any mention of world brotherhood colonies.

"To attain threefold perfect development: body, mind, and soul" is changed to state that the purpose of life is to attain God Consciousness; and to this end to establish SRF temples throughout the word, and to encourage the establishment of individual temples of God in the hearts of men.

"To prove the practical truth in the immortal teachings of Jesus Christ and the Self-realized Masters of India" is now different, expanded.

Forged signature

When Yogananda returned to India in 1935, his Guru gave him the spiritual title, "Paramhansa.". In the 1959 edition, the spelling is changed to "Paramahansa," by adding an "a" in the middle.

This change created a problem, however. For after receiving the title, Yogananda always signed his name as "Paramhansa." The signature appeared in this form on the frontispiece of all editions of Autobiography of a Yogi up to 1959. What to do about this inconsistency? The editors were equal to the challenge: Beginning with the 1959 edition, a handwritten "a" was added to the signature! So, when you see Yogananda's "signature" today, what you're really looking at is a forgery. Two former YSS/SRF Publications Department volunteers have verified to us that this procedure of adding an extra "a" is exactly what they were required to do by SRF monastics who were monitoring the local YSS publications department, in order to produce an "approved" file copy for use in their publications work in India.

Look closely at the signature in a recent edition and you will see that the altered signature has seven "a"s. The original six are all distinct one from another. The new seventh "a" is identical to the first "a" in Yogananda. Quite apart from the fact that Yogananda died in 1952, and therefore was not available to sign his name after that, one can see clearly that the seventh "a" has been inserted into Yogananda's original signature.

SRF made no public announcement of the change. The new signature just started appearing. For 23 years, SRF simply acted as if this was Yogananda's actual signature, and might be pretending still if the public had not demanded an explanation.

SRF claims that Yogananda followed the Bengali spelling of the title, rather than the Sanskrit spelling. A pundit advised them that "Paramhansa" actually has a different meaning from "Paramahansa."

There has been much debate since then as to whether that pundit's advice was accurate. David Frawley, an internationally known Vedic scholar, says there is no difference in meaning between the two spellings. Swami Kriyananda agrees. Kriyananda was with SRF at the time the change was made, and argued strongly against it, but to no avail. In a recent letter, he addresses the issue:

"'Paramhansa' is how Yogananda himself wrote and signed his name. It was SRF who added the "a" on the advice of a pundit in India. This title, however, is written both ways in India (and not only in Bengal). In any case, it must be understood that the English transliteration is into the relatively restricted Roman alphabet, and must necessarily represent an attempt, therefore, to approximate the sounds of the spoken word.

"To me, two factors are decisive here: first, that Yogananda himself spelled his title without the "a"; and second, that the people of India don't pronounce that middle "a." Apart from the obvious objection that this is forgery, the additional "a" changes the vibration of his signature."

Direct quotes are now changed.

In the 7th edition one finds an interesting footnote in which Yogananda seemingly explains to the reader (several years after his death) why he decided to change the direct quotes which he had used before. A "scholarly friend" had pointed out to Yogananda that the import of the words of Ganga Dhar Babu (the photographer of Lahiri Mahasaya), as they appear in the first edition, is obscure. So the quote is recast to bring out more exactly Ganga Dhar's meaning. The footnote further explains that Sri Yukteswar, Lahiri Mahasaya, and most others in the book spoke Bengali, not English. In revising the book, we are told that Yogananda apparently found it desirable to change a few words "here and there," to convey more clearly in English the thoughts that the gurus originally expressed in Bengali. One might guess that this broad editorial license could become the springboard for all kinds of changes And so the myriad revisions would indicate.

In the 8th edition one finds four direct quotes of Yogananda, and seven of Sri Yukteswar changed. (One is even changed twice: in both the 7th and 8th editions.)

Two direct quotes by Nobel prize physiologist Robert Richet are now changed, as well as words of Gandhi, and others. Direct quotes from Richard Wright's personal travel diary and of others were changed already in the 7th edition.

Changes changed

Some of the changes that were made for the 3rd edition (1951) are now re-changed. Did the editors change Yogananda's own changes?

The severity of the changes in the 1959 edition, and the fact that they were not disclosed by the editor at the time of its publication, brings us back to the publisher's statement that entering Yogananda's revisions had been completed with the 1956 edition. If that were the case, it would follow that the changes in later editions are not the author's.

Years later, in the most recent edition, one reads that Tara Mata made further editorial revisions after 1956, in accordance with guidance she had supposedly received from Paramhansa Yogananda before his passing. Thus we are asked to believe that Yogananda retracted or reversed, with his last few breaths, principles and ideals he had espoused publicly throughout his life.

Yogananda had announced his book ready for 1944 publication. But, as he tells the story, he had to go "over and over every bit" of it, since the Lord disciplined him to do so. He seems to have worked on each molecule of the book, to get it perfect. After that work, would he have wanted almost every page changed, in many instances completely reversing his original thoughts?

More even than Yogananda's ideas is involved here, however. In Swami Kriyananda's autobiography, The Path, he relates that when he first met his Guru, Yogananda asked him how he'd liked Autobiography of a Yogi. "Oh, it was wonderful!" he replied enthusiastically. "That's because it has my vibrations in it," replied Yogananda simply. Great teachers, and great scripture such as Yogananda's autobiography, teach even more through their vibrations than through their ideas. SRF has gone far in its editing of the Autobiography: over 1,000 changes in paragraphs and footnotes between editions 5 and 8 alone. We invite you to do your own study, and draw your own conclusions. To get a clear picture, you might compare the first (or any) chapter of a modern edition with the 1946 edition (which scarcely differs from the 1951 edition, with the exception of the last chapter). The "feel" is quite different, as you will soon notice. Overinstitutionalization isn't just a policy: It's a state of consciousness. And this consciousness has obviously had a profound effect on Yogananda's vibrations in the book.

Next: Examples of Changes in 1959 Edition