Hagiography of a Yogi 157
Satyeswarananda, one of Yogananda’s more critical biographers, claims that
as many as four American professional writers were charged with the job of edit-
ing the Autobiography. Yogananda himself acknowledges Laurie V. Pratt (Tara
Mata) for her “editorial labors,” as well as three other disciples who contributed
materials, suggestions, and encouragement. This does not, of course, diminish
the value of Yogananda’s work— everyone needs an editor. As a result, however,
Satyeswarananda observes:
Now it seems that many additions, alterations, and changes were made
in the process of writing the book. Ideas were interjected to look as if
some divine hands were working behind the scenes. Mystifications were
well thought out during the ten long years period of editing the forty- nine
chapters from the materials Yogananda had collected. It was written with
mystic vibrations which would be attractive to Christians.^4It is true that Yogananda’s version of events does not always correspond with
that of his other biographers. However, it seems that much of this could be
attributed to perspective. For instance, while it may be objectively true that
Sri Yukteswar was instructed to seek out Yogananda in Benares by concerned
family members, such a fact need not nullify Yogananda’s own sense of the
cosmic significance of this meeting with the man who would become his guru.
However, Satyeswarananda’s point is well taken: it does indeed appear that
the narrative is being guided by some greater force. Of course, in a sense, a
narrative of any kind is by definition the imposition of a subjective order upon
a series of otherwise random events. To narrativize something is to give mean-
ing to raw experience. Some may even argue that there is no experience prior
to narrative. Beyond this, Yogananda is very clear about his sense of a divine
plan being worked out in his spiritual progress. He states this explicitly and
repeatedly. Indeed, this premise lies at the very core of his work. Even so, as
in all of his other writings, Yogananda was acutely aware of his audience, and
his choice of language often reflects this awareness. His keen devotion to the
maternal Kālī, for instance, becomes framed within an acknowledgment of
the “Heavenly Father.” Nevertheless, the Autobiography ultimately presents a
coherent narrative of Yogananda’s identity as a Yogi, in all of its cosmic and at
times human significance.
Brief Note on the History of the Autobiography
As already mentioned, it can hardly be said that Yogananda’s Autobiography
was a solitary labor. In addition to including direct excerpts from Richard