lunes, 21 de febrero de 2011


Hare Krishna! On 22 Feb’11, Tuesday is the Appearance Day of His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura Goswami Maharaj. Fasting is till noon.

The spiritual master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada,
and foremost scholar  Lord Krishna’s devotee of his day.

Born on 6th Feb 1874, Bhaktisiddhanta Sarasvati Thakura is the child that Srila Bhaktivinoda Thakura prayed to Lord Jagannatha for, wanting an able assistant to preach Krishna Consciousness. His divinity was evident from birth. When he was born, his umbilical cord was wrapped around his body like a brahmana thread. He was six months old when Lord Jagannatha had His Rathayatra festival in Jagannatha Puri. Lord Jagannatha’s chariot stopped outside of Srila Bhaktivinoda Thakura’s house for three days and Srimati Bhagavati Devi, Bhaktivinoda Thakura’s wife, took this opportunity to go up onto the chariot and present her new son to Jagannatha Gosvami. Immediately upon placing the child in front of Lord Jagannatha, the child grabbed Lord Jagannatha’s feet and a garland also fell from Lord Jagannatha onto the child. Upon hearing this, Bhaktivinoda Thakura knew this was the child he had prayed for, and so he gave him the name Bimala Prasada, the mercy of Bimala Devi. [In Jagannatha Temple in Puri, Lord Jagannatha’s maha-prasadam is offered first to Bimala Devi and then she gives it for public distribution. In the same way, Bhaktivinoda Thakura considered his son to be her mercy coming originally from Lord Jagannatha.]

Srila Bhaktivinoda Thakura gave his son the Harinama Maha-mantra and Nrsimha mantra at five years of age. At seven, he received the Kurmadeva mantra and began worshiping a self-manifested deity of Kurmadeva. As a child, Bimala Prasada inadvertently ate a mango which was not yet offered to Lord Krishna. When asked about this by his father, Bimala Prasada was so upset over this offense to Lord Krishna that he took a vow to never eat another mango throughout his life. He also kept a life-long vow of celibacy. He took this vow when he formed a club at high school for those who wanted to avoid family entanglement. He excelled in all subjects at school, but spent most of his time reading his father’s books on Bhakti. He entered the Sanskrit University in 1892 and received the honorific title of “Siddhanta Sarasvati” in recognition of his vast knowledge of astrology and Bhakti. He then left university as he understood that if he continued on this path, he would become entangled into material life. He then spent all of his time serving his father who trained him in editing and publishing.

In 1900, while staying with his father in Godrumadvipa island of Sri Navadvipa-Mayapur Dham, he took initiation from Srila Gaura-Kisora Dasa Babaji and received the name Sri Varsabhanavi-Devi [meaning the servant of the daughter of King Vrsabhanu, Srimati Radharani.]  Five years later, he took a vow to chant one billion (ten crores) Holy Names of Lord to prepare himself for Krishna consciousness preaching. It took him 10 years to fulfil his vow, during which time he lived in a small bamboo hut chanting Hare Krishna Maha-mantra,
in front of his deity, Gauranga Mahaprabhu which is in the Rudradvipa island of Navadvipa Dham. Then, in 1918, on Gaura-Purnima day, he accepted sannyasa order of life at Candrasekhara Bhavan and took the name Bhaktisiddhanta Sarasvati. He then began to preach Krishna Consciousness all over India, establishing Lord Caitanya’s mission with such vigour no one had seen before. He established sixty-four mathas (one for each of the sixty-four limbs of Bhakti), initiated over 60,000 disciples, and re-established Vraja-mandala and Navadvipa-mandala Parikramas. He also established printing press in Mayapur, Delhi, Chennai and other major cities. Publishing and distributing magazines and books was the major thrust of his preaching.

On 31st December 1936, Bhaktisiddhanta Sarasvati Thakura left his body in Kolkata surrounded by his disciples singing bhajans. His life-size murti is worshiped at Sri Caitanya Math in Mayapur.

domingo, 20 de febrero de 2011

Aparición de Srila Bhaktisiddhanta Sarasvati Thakura

Fecha:   martes 22 febrero 2011
Hora:   Todo el día

Notas:   Srila Bhaktisiddhanta Sarasvati Thakura
Ayuno hasta el medio día.

Es el maestro espiritual de Su Divina Gracia A.C. Bhaktivedanta Swami Prabhupada, extendió poderosamente las enseñanzas del Señor Caitanya Mahaprabhu al inicio del siglo veinte. Él predicó enérgicamente en contra de las arraigadas influencias del sistema de castas y el impersonalismo. Reuniéndose con eruditos, educadores y otros lideres, escribiendo sobre ello 108 ensayos y libros, se esforzó por presentar la Conciencia de Krishna como una ciencia altamente apreciable. Estableció 64 templos conocidos como Gaudiya Matha, dentro y fuera de la India.

sábado, 5 de febrero de 2011

What Does OM Really Mean?

What Does OM Really Mean?

by Steven Rosen (Satyaraja dasa)


We’ve heard the jokes: “OM, OM on the range,”
or “OM, my aching back.” We’ve seen
meditation instructors and yoga teachers
enunciate the mystic syllable
with great reverence.

One famous swami even said that OM is the essence of the self – it is the “I” that everyone needs to know. But few seem to know what the mantra actually means.
To truly comprehend the depth and profundity of “OM,” we have to go back to the ancient Indic texts known as the Vedic literature, to the seed-mantra, Omkara. But before this, it might be worthwhile to know that OM is not a sectarian sound, nor is it peculiar to Hindu notions of divine mantras.
Indeed, the sacred syllable is evoked by the well-known Judaeo-Christian utterance “amen,” which is a variation on OM. Similarly, Muslims say “amin.” All of our English descriptions of God, too, begin with OM – omnipresent, omnipotent, omniscient. The prefix omni, then, might be seen as a slightly veiled manifestation of OM. Although the mantra is generally written out as “OM,” the letters “A – U – M” more accurately convey its inner meaning. And it is indeed inner meaning with which we are here concerned, for, as some scholars will tell you, the mantra has no distinct translation or literal definition.
Still, AUM does consist of the first (A) and last (U) vowels of the Sanskrit alphabet, along with its last consonant (M), which, according to Vedic seers, carries deep meaning. To them, AUM as “the perfect word,” encompassing “all truths that words can convey.” They proclaim this truth throughout the Vedic literature. Here’s one example, as expressed in the ancient Chandogya Upanishad (2.23.3): “As leaves are held together by a spike, so all speech is held together by AUM.” And another from the Katha Upanishad (2.5-17): “The word that all the Vedas rehearse, and that all austerities aspire to, desiring which students live a life of spiritual penance – I declare it boldly: That transcendent word is AUM!” There are many such verses, and some of them will be cited later in this essay.

The Power of Sound

Vedic texts inform us that there’s more to hear than meets the ear. This is especially true in the modern era. Engulfed by every imaginable type of sound, we are now hard pressed to use our ears as they were originally intended. In fact, human beings are physically unable to perceive certain portions of the known vibratory spectrum. While extremely sensitive to sound waves of about 1,000 to 4,000 cycles per second (cps), we are all but deaf beyond 20,000 cps. Dogs and cats, on the other hand, can hear up to 60,000 cps, while mice, bats, whales, and dolphins can emit and receive sounds well over 100,000 cps.
In other words, there are certain things that we as humans are physically unable to hear. One wonders, therefore, just how many categories of sound lay beyond our grasp. Spiritual sound such as AUM, say Vedic texts, remain far away for one who is untrained in spiritual science or unaccomplished in yoga practice. And yet hearing is special. We all know this. It surpasses the visual sense and all others, as Katharine Le Mee explains in her book Chant:
The sense of hearing . . . connects experientially with the heart, and music and sound touch us most directly. We do not resonate so deeply with the visual as with the auditory. This may be explained by the fact that our visual apparatus has a frequency range of slightly less than one octave, from infrared to ultraviolet, whereas our auditory system has a range of about eight octaves, approximately 60 to 16,000 hertz, or number of vibrations per second. We are sensitive to sound frequency as pitch and to light frequency as color. The frequencies of the visual field are much higher than those of the auditory field (by an order of 1010), and, as is well known, the higher the frequencies, the lesser the penetration of a given material. For instance, a piece of cardboard shields us easily from the light, but it takes a thick wall to block out sound, and the lower the pitch the deeper the penetration. We are very sensitive to sound, not just through the ear but through our whole skin, and all our organs are affected by it.
And we are especially sensitive to mantras, such as AUM. Although the divine syllable is recognized in nearly all spiritual traditions originating in the East — from the Buddhists of Tibet to the Vedantists of Benares — few elaborate on its actual meaning. At best, AUM, the supreme combination of letters, is thought to be an exotic, impersonal utterance – an abstract feature of the Absolute, chanted by yogis and swamis in India (or by Westerners adopting an Eastern form of spirituality). This is certainly true, but AUM goes much further than that.

The Yogic Significance

According to the ancient Indian traditions articulated in the Upanishads, all speech and thought are derived from that one sound: AUM. Here, say the Upanishads, in a mere monosyllable, we have expression of ultimate reality. The original sounds of creation hearken back to this sonic representation of the Divine. According to the Puranas, sound is the origin of ether, or space, the most subtle of natural elements, and it is also the source of hearing. Sound has the quality of conveying the idea of a given object, which exists in space, or ether, and it is also, in a sense, considered a subtle form of that object.
Further, sound indicates the presence of a speaker, or an initial source, and thus hints at the existence of the Supreme Speaker, or God. All of this is indicated by the mantra, AUM. In the science of linking with God, or yoga, AUM plays a significant role. Patanjali’s Yoga Sutras (1.23-1.29), for example, recommend recitation of the AUM mantra as a direct path to self-realization. According to the sutras, focusing on this transcendental sound, along with developing sensitivity for what it represents, brings both God-realization and the removal of all obstacles on the path.
Along similar lines, yoga teaches us that the letter “A” symbolizes the conscious or waking state. The letter “U” is the dream state, and the letter “M” the dreamless sleep state of mind and spirit. The symbol as a whole, then, stands for all states of conscious awareness Other yoga groups underline the seven levels of consciousness and how chanting AUM addresses each one. Initially, there are four primary levels described in yoga texts, and these, in turn, are complemented by three transitional levels, which gives us a total of seven. Serious practitioners of yoga will experience each of these levels while on their inner journey.

The Deeper Significance

If one looks a little beneath the surface, one finds that AUM is really so much more than just various levels of consciousness – even rarely attained levels. In terms of literature, the origins of the mantra can be traced to the Rig Veda, earliest of India’s sacred texts:

One who chants AUM, the sonic form of Brahman, Spirit, quickly approaches ultimate reality.

AUM is described throughout the Vedas and by the great spiritual masters of India as the seed conception of theism. As a tree or fruit begins with a seed, so does everything begin with AUM; even the Gayatri mantra, considered by many as the mantra par excellence, begins with AUM — the Vedas begin with AUM, the Upanishads begin with AUM, the Vedanta-sutra begins with AUM, and the Srimad Bhagavatam, the essence of all Vedic texts, begins with AUM. Therefore, it can safely be said that the divine journey, or the search for transcendental knowledge, begins with this sound vibration. And yet AUM goes further than that. In the Bhagavad Gita (9.17), Krishna Himself identifies with the mantra – “I am nondifferent from the syllable AUM.” As such, this sacred syllable is known as the maha-vakya [“the great saying”] of the Vedas, and can thus be considered on an equal level with the maha-mantra (Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare), at least when heard from the lips of a self-realized soul.
Consequently, AUM should never be thought of as merely impersonal. Rather, it is a preeminent sonic manifestation of the Supreme, identical to the Lord in both essence and character. It is also said that the syllable, properly vibrated, is the sound of Krishna’s flute: Oral traditions associated with the Brahma-samhita tell us that when Brahma, the first created being, tried to articulate the sound of Krishna’s legendary instrument, he uttered “AUM.”

Going Deeper Still

The Gopal-tapani Upanishad brings our understanding of the mantra still further — reinforcing its identity as the Supreme Divinity.

The letter ‘A’ denotes Balaram, the divine son of Rohini, who is the substratum of the entire universe. The letter ‘U’ denotes Pradyumna, who is the Supersoul of the universe. The letter ‘M’ denotes Aniruddha, who is the Supersoul of each individual being in the universe. And the ‘dot’ above the ‘M’ denotes Sri Krishna, the fountainhead of all Vishnu incarnations. (2.54-55)

Interestingly, according to the Srimad Bhagavatam (12.11.21-22), the Deities mentioned in this verse preside over the four levels of consciousness cited earlier. Additionally, they are said to bring practitioners to the final three levels as well. In this way, the Bhagavatam unites the esoteric understanding of the mantra with that of the yogis. While the Gopal-tapani Upanishad begins with the explanation of AUM cited above, it gives further nuance to the mantra in its next verse (2.56). Here we learn that Krishna’s divine energy is properly part of the AUM continuum, with a special emphasis on Sri Radha. Jiva Goswami, one of India’s greatest philosophers, elaborates: “AUM is a combination of the letters, A – U – M. The letter ‘A’ refers to Krishna. The Letter ‘U’ refers to Radha, and the letter ‘M’ refers to the ordinary soul.”
Here we learn the most evolved understanding of the mantra, which has been neatly summarized by A. C. Bhaktivedanta Swami Prabhupada:

Omkara is a combination of the letters A, U, and M. . . . The letter “A” (a-kara) refers to Krishna, who is sarva-lokaika-nayakah, the master of all living entities and planets, material and spiritual. Nayaka means “leader.” He is the supreme leader. . . .The letter “U” (u-kara) indicates Srimati Radharani, the pleasure potency of Krishna, and “M” (ma-kara) indicates the living entities (jivas). Thus, OM is the complete combination of Krishna, His potency, and His eternal servitors. In other words, Omkara represents Krishna, His name, fame, pastimes, entourage, expansions, devotees, potencies and everything else pertaining to Him. Sarva-vishva-dhama – that is, Omkara is the resting place of everything, just as Krishna is the resting place of everything.(2)

In other words, AUM is everything. What more can be said? ______________
1. Katharine Le Mee, Chant (New York: Bell Tower Publishing, 1994), pp. 28–29.
2. A. C. Bhaktivedanta Swami Prabhupada, translator and commentator, Caitanya-caritamrta, Adi-lila 7, verse 128, purport (Los Angeles, California: Bhaktivedanta Book Trust, 1991, reprint).

jueves, 3 de febrero de 2011

El concepto de buena asociación

El concepto de buena asociación 
Hare Krishna:
Todas las glorias a Srila Prabhupada. Todas las glorias al Movimiento de Sankirtana de Sri Caitanya Mahaprabhu.

Por favor, Prabhu, acepte mis respetuosas reverencias. Su carta pasada me ha ayudado mucho. Gracias por contestarme.

Tengo unas dudas y quisiera que me ayudara al respecto. Como le había comentado, en donde yo vivo no hay devotos y me es muy difícil tener asociación de devotos. Solamente en los festivales viajo al templo más cercano. Mi duda es que un devoto me decía por messenger, que si uno no tiene asociación del Guru y de Vaisnavas, muy difícilmente uno podrá desarrollar un gusto o apego por el servicio devocional y que si ahora estoy siguiendo mis cuatro principios y cantando mis dieciseis rondas sólo va a ser temporal pues pronto dejaré mis votos.

También me dijo que si uno no tiene Bhakti, Paramatma actúa de una manera fría sólo dándole a uno lo que se merece según el karma, y que no da misericordia. ¿Qué hay de cierto en todo esto? Y si es cierto entonces ¿qué esperanzas tengo yo de avanzar espiritualmente? ¿cómo puedo yo obtener asociación de vasinavas si vivo lejos de ellos? ¿Acaso estoy destinado al fracaso espiritual?

Aspirando a servir: *** das.

Estimado Prabhu:
Por favor accepte mis reverencias. Todas las glorias sean para Srila Prabhupada.

La asociación con los Vaishnavas es vital. Para quien mantiene una buena asociación su adelanto espiritual es rápido.

Pero es necesario también entender qué significa asociación. Por ejemplo mi Guru Maharaja, Srila Prabhupada, se fue hace más de 30 años atrás, más yo siempre sentí su presencia en mi vida.

Hay varias formas de asociarse. La física (vapu) es importante. Más aquella asociación a través de las instrucciones (vani) es más importante. Así que si uno no sigue las instrucciones de los Vaishnavas, la asociación física tampoco tiene mucho valor porque se comenten ofensas.

Usted se encuentra lejos de los Vaishnavas pero está tratando de seguir las instrucciones de Srila Prabhupada. Entonces no es completamente cierto que está desasociado. Además, usted puede asociarse con los devotos de varias otras maneras. Por ejemplo a través de internet. Puede regularmente escribir a, interactuar con varios devotos y esto le va a dar mucha fuerza. Así va a ver que un día Krishna le va a dar la posibilidad de vivir en estrecho contacto con los devotos aun en forma física.

Para la segunda cuestión, Paramatma no actúa de manera mecánica. Es una persona. Aunque uno no tenga Bhakti, si uno quiere Bhakti y es sincero en intentar desarrollarlo, Nuestro Señor le va a dar lo máximo deseable, aun más de lo que uno realmente merece.

Krishna es una persona. No es una fórmula matemática. Las fórmulas (las leyes divinas) están allá en las escrituras, pero más allá de esto está la gracia divina. Entonces tenemos que desear fuertemente el Bhakti, actuar apropiadamente y Él la va a dar.

Gracias por seguir escribiendo.

Su sirviente,
Manonatha Dasa (ACBSP)

miércoles, 2 de febrero de 2011

The Modern Yogi Sutra - By Atmananda Das BTS

The Modern Yogi Sutra -

By Atmananda Das

Prologue to the Modern Yogi Sutra
You have asked about the nature of things real and unreal, well....
You are not these bodies or your mind
We are players on a temporary stage crafted on a breath of God
With no memory of who we are in origin or from where we come
Yoga gives an all-adaptive set of tools to guide us back to truth without relativity
Sometimes by focus, worship, or sacrifice, but now by love of spirit through song and dance
For understanding Yoga these nine topics are the key:
• ishvara [the source],
• atma [the soul],
• maya [the matrix – illusory matter],
• karma [destiny],
• dharma [duty],
• sadhana [practice],
• yukta-vairaghya [useful spiritualism],
• seva [service], and
• prema [non-material love],
No imposition of belief or cult or creed to swallow; Yoga is beyond dogma, sect and screed.
Begin with determination free of fault finding in other aspirants but with diligent discrimination
towards all teachers.
Let the focus of the journey be new habits, not epiphanies.
And now the Modern Yogi path begins...

The Modern Yogi Sutra

Ishvara [the source]

If God exists, he’d defy science & philosophy’s effort at containment, so the modern yogi
doesn’t accept an absolute blindly, just curiously.
We want our mentors pure and free of sin, but what if the darkness that stains their soul
provides them access to the light?
The sadhu is that indescribable personality who hypnotizes your heart with talk of God that
feels more like honey than words in your ear.
Time: a material incarnation of God relentlessly pushing forward an illusory game of endless
chances to learn we are spirit, not bodies.
You have heard, “fear of God is the beginning of wisdom”, but what God is this? It’s not God we’d
fear if we understood our position here.
Three energies the Vedas trace: the soul- infinite and full of grace; Maya- indomitable by us
alone, and Bhagavan- the sweet source of all.
In the absence of humility the gods themselves shake their heads at the futility.
Without a power greater than yourself you will have to rely upon yourself. I wish you all the

Atma [the soul]

Self knowledge is to freedom as oxygen is to water
A water drop stands in front of the endless ocean and say's "I am you." Lovingly the ocean
answers, "Only in quality..."
"We are all one” is a subterfuge based on half the truth, to persuade us to look up but not out.
Just look around. We are different too!
If someone tells you, “you are God”, run the other way, fast; or face false ego’s Death Star, the
allure of being greater than mystery
What poor imagination is the resignation to the half-baked notion: we’re all one? When difference
is just as fun. Defy dogma & dance with me.
If you reflect carefully on the metaphorical “heart” you might see the folly of following a
pitchman for all things temporal.
Instead of “follow your heart” yell through a window of the heart, “Wake up sleeping soul! Find
your true identity, temporarily forgotten."
One sin is real and worthy of our fear: ignorance of why we’re here.
You cannot love yourself until you know yourself and when you know yourself you will not need
to love yourself.
You cannot love yourself until you know yourself and when you know yourself you will not need
to love yourself.

Maya [the matrix – illusory matter]

From what fabric are memories born? That they can cut and grind more fiercely than the glass or
sand of earth?
A shared glance, a wisp of fire between us, I let it feel real, so once again I can search out
permanence, in a shop dedicated to transience.
Seeing your grace and beauty in this form I sigh and weakly smile; knowing the difficulty of
remembering my lust for you is longing for Him.
How to find solace on the inside & get my kicks above the waist, how many disappointments by
mother’s offer before I wake up to her promise.
My mind would fight the battles of my emotional body like Don Quixote. How can this predilection
to chase shadows so easily overwhelm reason?
Looking into faces of the humans all around me, it’s not a person that I see, but a constellation of
desires, like a star emblazoned sky.
Most caring Maya, upon graduating will I appreciate your deceptive dance as the laureate fondly
remembers the stern marm that set him right?

There’s one who does deserve your fear. One you cannot conquer on your own... Our dear
beloved Maya, the mother of all matter here.
Oh beloved Maya, Oh terrible temptress, what form of Goddess are you that promises everything
and delivers endless disillusion?
Prayer is the means to rekindle a spiritual connection. Why waste it whining for earthly chattel?
If you still think there is a woman or a man out there that will fulfill you and make you happy, you
just don't get it
There is a dark side to seeking certainty in an uncertain world that engenders a dishonesty that
leads to an unruly ignorance.
My Ma (or Maya) can’t be beat, she’s in origin all divine, I must surrender to her task and use my
love for her to free me from her hold.

Karma [destiny]

Karma is what you are born with; dharma is what you do with it.
Mind and body are both matter and matter’s just a training tool to teach a slumbering spirit.
Making waking up what really matters.
Your thoughts do not create you, they reveal you.
Thoughts like flimsy bubbles float up from the river of action and behavior.
Like a monkey bound to rocket understands: the world is undone by actions, not thoughts.
To change your thoughts, change your behavior, to change your behavior change your goals, to
change your goals use your imagination.
Before coupling in that deepest and most delirious way, know that there is always an unseen price
to pay.
Nothing is for free. The more the fire of desire is fulfilled, the higher goes the fee.
Don't worry about death. Worry about karma.
Humans may have originally created the institutions around us, but eventually these institutions
come to create us.

Dharma [duty/virtue]

On matters political the yogi is aloof, but casts his weight and choice in favor of the weak.
The sadhu and the sociopath are near allied for only virtue separates them in their disconnection
from the influence of matter.
Intoxicants or flesh for food? What’s worse? One hurts only you-the other means you’re willing to
ignore the life of one who yearned to live.
If I forgive my foe(s), now and persistently, offering to bathe their feet, in chambers deep within
my mind, imagine the freedom I’ll attain.
Play the inner game of forgiving others in your heart, layering your tolerance with acceptance for
your part from an often unseen past.
The lazy pray for shortcuts, but the brave pursue and search with hungry glee the chance to test
resolve and feel alive.
The richest in the room is the one who needs the least: true wealth being proportionate to

The act of being in the Now is less about presence in the moment and much more about being
cognizant and accountable for our actions.
The modern yogi is part saint and part spy. A virtue minded operative on an assignment from the
home office.
Delight abounds when the strong are also tender.
Kindness without bravery is a storefront without wares.
The more powerful you are the humbler you can be. The humbler you are the more powerful you
will be.
The lesson of comportment in this age of quarrel and envy is screaming to be heard, that it’s not so
important WHAT you do but HOW it’s done.

Sadhana [practice]

The list of things you can’t control but think you can is long; the list of things you can but don’t is
really very short.
Festivals for Bhakti have an importance to the soul like the clapper for the bell. Surrender to
Sankirtan rings the bell tower of the heart.
Post-it for the mind: ‘Welcome Pain and Pleasure, here. You’re both inseparable and dear, and
must be courted without fear.
If, like me, you fail to be here now and most other times then let’s practice being Here. Inhale,
exhale-feel without fear whatever’s here.
Hope is free but happiness takes effort.
Journeying inward hunting fears, dragging them from tunnels where they flee the searing way in
which you see they're just smoke and mirrors.
Free will is hard to evidence, unless the acts you choose to do are ones you’d rather not.
Gratitude is spiritual dopamine. Taken regularly in can cure all the imbalances of the mind.

To attain serenity embrace uncertainty
To attain certainty embrace mystery
To attain clarity embrace humility
To attain strength embrace resilience
To attain love embrace separation
To attain peace embrace forgiveness
To attain joy embrace God
To attain God embrace the lowest born

Yukta-vairaghya [useful spiritualism]

Life is not truth. It is art; an art that will either free you or bury you.
Within these roles I play I long to make Him smile, and spark in you the hope that leads to dance
and floats your heart aloft.
Erasing superficially deep lines of character will fail. Engaged dysfunction, turns the flirt into
God's greeter, and the lover to priestess.
Resistance is futile. The more you avoid the discomfort of life the more you become a prisoner of
pain. To rise above, relish it all.
Optimist argues, “glass is half full.” Pessimist argues “half empty.” Yogi smiles, offers it up and
then drinks in His infinite Grace.
Fear of pain and discomfort builds the prison you call life. Resistance is futile. To rise above, relish
it all.
The power of now is weak soup for the modern yogi. Like a baby, purely in the now means
inoperably here. Try instead the power of choice.

One power of choice is what you speak. Don’t lazily exchange positive for negative, or moral for
immoral, bravely invoke spirit over matter.
Another power of your choice is what you hear; stories, sounds, and songs of God will vanquish
all you fear.
A most important power of choice extends to what you feel; from your body all around you, to
the emotions you require for the roles you play.
Your life is theater; with props, lines, and parts provided by the body, mind and roles of
everyday. The soul’s tools to tell its story...
Yogis feel more, not less. Exhale slowly: taste duality with your mind, draw no distinction, feel
without fear, that’s the power of choice.
Coming in first but losing the race, is the irony of thinking “me” instead of “we”.

Seva [service]

Multiple Choice:
a) You’re free if you believe you’re free
b) You’re free because you always were
c) You’re free when everyone you see is free
(For modern yogi’s the answer’s always C)
In days darkened by despair, hope's relit by selfless service. While pride prevents progress,
humility houses no handicaps.
In coupledom a secret passage winds its way through caverns of affection and embrace leading
to an intimacy that’s more kindness than carnal.
Two want to couple but by definition are unique, thus incompatible. The answer isn’t
compromise, but synthesize. Embrace the sum of the parts.
The synthesis of relationship is to depart, courageously, the well know world of self and live in
the new one generated by your love.
In duration relationships are measured through shared ambition and mutual mores, more so than
common interests or chemistry.

Prema [non-material love]

Left the spiritual world, forgot who you are and what you want, showing up here; to end up
chasing shadows of your heart’s forgotten love.
Once you’ve had a heart-spinning-soul-swelling taste of spirit you have to pretend with great
force to appreciate what’s left in this world.
Remembering a moment of intense erotic lust; ruminate on it as possibly a beacon, distinct, yet
just a hint, of hidden longing to love God.
Experiences sublime, including harmony and joy, lie not inside you but between you. The sweet
spoils of spirit are products of relationship.
The happiness from within is not triggered by a solo act but rather by a selfless act which perforce
includes another, as in we, (not me).
When friends celebrate you, joy and sadness dance together. So much love to share, so little time
to do it in; makes you explode with hope.
The person that you ache for, long for, the thought of whom sends you reeling, is a mirage; driven
by a forgotten desperation to be near God.

A debauchee like me moves closer to God remembering each lust filled lick is the taste of Spirit.
Spirituality is discovering your relationship with God. It’s not what you believe, it’s how you
The caliber of your connection with God is easily qualified: is it better than the best sex you've
ever had?
Humility is to bliss as hydrogen is to water.
To guide you to your one true love, and join the spirit dance of celebration listen for the sounds of
love singing in your heart.
Chant Om Hari Om, Hare Krishna, Radhe-Radhe, Om Nama Shivaya, Om Mani Padme Hum,
Praise Jesus, Allāhu Akbar, Shalom

The Modern Yogi Sutra was written by Atma
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