Questions to Anatole

1. I have heard that you are an Avadhuta. What does this mean?
    
   An Avadhuta is someone who is eternally wedded to the Divine. The term may both imply a state of being "ever free" and a process of fighting with one's limitations on the way to becoming free. It is also a state when the personality and the personal become just an aspect to work with.
   
   It is incorrect to think of Avadhutas as monastics. The ancient rules may require celibacy, and initially being so is probably a good practice. Such a restriction is not in the oaths Avadhutas take to solemnize their aspiration. Fundamentally however, monasticism is a spiritual practice that introduces and uses poverty, chastity and obedience to counterbalance the three worldly longings of wealth, "love" and power. As such, it is natural for a sadhaka (aspirant) who desires rapid progress not to wait for his or her worldly desires to abate, but neutralize them. Monasticism is like pouring water onto the fires of worldly life. The practice is appropriate if you know the value of worldly experience. Monasticism is a very poor path, however, if you merely want to escape.
    
2. What is the meaning of your Sanskrit name (Acharya Abhidhyanananda Avadhuta)?
    
   When my master gave me my spiritual name, he explained it as follows: Dhya’na denotes meditation on a specific object. Abhidhya'na is meditation on the entire Universe. Abhidhya'na is Macro-Dhya'na -- a contemplation of the entire Macrocosmic Entity.
   
   All names given to Avadhu'tas end in A'nanda, which means divine bliss (as distinguished from mundane pleasure). Hence, my name means "the one who derives Divine Bliss from contemplating the entire Universe." A'charya denotes "one who teaches by example." Avadhu'ta means "the one who is ever-free."
   
   My master caught me with my name: since adolescence, I have naturally (albeit not always consciously) focused on contemplating the Divine nature of the world...
    
3. You've written that you underwent a profound change in 1998. Does this change invalidate your earlier teachings, or are your post-1998 teachings a development of them?
    
   Both. The new teachings are the outcome of realizations of 1998, which are in turn the outcome of years of practice. Yet, the practice now appears to have been unnecessary and realization (whatever I can safely claim that to be) appears to stand on its own...
    
4. What have you gained from your spiritual path?
    
   I have learned that happiness and contentment are a choice and do not depend on anything external. I am never sad (but do become emotionally tired). I have lost some of my huge ego and take myself less seriously. I no longer search, because I no longer doubt that I am on the right track. I know that if I wait, the way will be shown. I am free to feel my emotions as they are -- I am no longer stuck emotionally. I worry less about the future because it has been demonstrated to me numerous times that the Spirit is always in control. My relationships also seem to have improved, but this may have nothing to do with the Path.
    
5. How do you support yourself?
    
   This is an important question. Some spiritual systems offer free spiritual guidance, while others demand a donation or a fee for service. I have tried both, and the free method seems to suit me better. As many of you know, I have recently gone back to school for a doctorate in computer science. While this decision was not purely financial, the intellectual challenge continues a trend of working to support myself and working with my spiritual students in my spare time.
   
   I would like to turn this situation around. I want to expand my reach and start traveling. This requires -- plain and simple -- money. I dislike asking my students for money. They should think about supporting me themselves. If you are sure about your connection with me, view generating money for our work together as part of your spiritual work. Lending a hand to your teacher generates both good karma for you and serves your own self-interest. Who benefits, after all, but you, my students? (I am happy with my situation as it is now.)
    
6. Are you a healer?
    
   I am a catalyst, a conduit, and a motivator. On occasion, I do send healing energy through prayer or special meditation, but my firm view is that healing comes via Divine intervention. A healer is a mediator. If a spiritual malaise is caught before it has a chance to somatize (become physical), it will never manifest in the body as a disease. Hence, following the Path is the best healer.
   
   This view does not invalidate receiving help from healing professionals. On the contrary, we should seek all effective avenues for healing our body, mind and psyche. The human spirit does not require healing, however.
    
7. Your teaching seems to be in a state of flux. What's going on?
    
   Much of my work right now is connected with finding my own way as a teacher. I do know what I am talking about (well, most of the time) but I have not found a way to present it well. In part, it is a "catch 22" issue. On one hand, what I do is driven by my desire to help -- thus, my students should define what I do. On the other hand, without a good presentation, the people we are to serve have difficulty recognizing the match between themselves and our teaching. On the level of energy, though, it has never been a problem.
   
   Finding my way will always be an issue, however, because I am growing and have no plans to stop growing -- my teaching and students around me will never form a holding pattern. This makes working with me both interesting and a cause of frustration. Most people find the security of a dead tradition safer than the instability of a teaching which is alive. At times, my students feel that the carpet is being continually pulled from under their feet. I think this is a good thing.
    
8. How is your teaching special?
    
   My teaching is not a product. I have no idea in which way it is special -- or even if it is my teaching. When looking for the right teacher, feel, feel and feel. The intellect will likely fail or assail you with doubt, but if you will FEEL, you will know.
    
9. Could you compare your teaching with the **'s teaching?
    
   An interesting question. I am sure a student will write a paper on the subject one day.
    
10. Why do you call yourself a sorcerer sometimes?
     
    Tantra (which is the source of authentic yoga) is the Sanskrit term for sorcery. I use "sorcery" as a replacement for “tantra” since I am trying to move away from exotic terms.   
     
11. Do you guide students over the Internet?
     
    A cautious yes. In the past, I have limited my instructions over the Internet to spiritual counseling, but recently I am being guided to open up and do more. I am even thinking about giving initiations over the 'net. Stay tuned!
     
12. What was the most important experience in your life?
     
    The aftermath of my Avadhu'ta initiation? That big opening that happened while hiking on the Independence Trail? Or was it when my Teacher came to me in a dream and told me: "I am your tantra!" Why bother with my experiences -- jump on my bandwagon and get your own!
     
13. Are you a part of your master's organization?
     
    No. I moved on a while ago. Naturally, I am strongly influenced by his teaching because I was trained by him and his senior disciples. The decade I spent with them was a profound, wonderful time of my life -- I gave him and his organization my youth and I am glad I did. They helped me lay an excellent, solid foundation.
     

Our 13th year on
World Wide Web

authentic no-nonsense modern nondual tantra yoga meditation
seize your power -- practice actions that realize nonduality
enlightenment in this very lifetime, in this very body!

Copyright © 1991-2008 Modern Seers, Inc. All rights reserved. Use this information at your own risk.