Vol. 97

As soon as the opening remarks ended, Ms. Ono, who was sitting in the middle of the front row, gazed at Shri Mahayogi and expressed her gratitude and joy to him.

Ms. Ono: Thank you so very much for the Satsangha yesterday. I am grateful that I was able to meet Shri Mahayogi, and that the time spent with you is filled with a sense of relief and reassurance. I really thank you so very much. Previously, whenever I saw Shri Mahayogi, I got so nervous, but nowadays, joy prevails, and that is exactly what you taught us yesterday: “when you take one step towards God, God takes three steps towards you”— it is really true. (With a hand over her chest) I would like to be filled with such a sense of relief even when I cannot be together with Shri Mahayogi; what do I need to do in order for that to happen?

MASTER (Gently with a smile): Think of and remember God in your heart as much as possible. Then, that will happen.

Ms. Ono (Deeply bowing): I understand. Thank you very much.

Natural Disasters and Karma

(Ms. Shibasaki, who is moved by seeing Shri Mahayogi, asks a question while dabbing her eyes with a handkerchief.)

Ms. Shibasaki: Recently, there has been a series of natural disasters all over Japan, is that related to karma?

MASTER: Karma is something that is in effect within an individual, or within each life. However, when disasters like this occur, everyone is affected and suffers on and on without relief. This, too, if you consider it to be the overall karma associated with a region, a town, or a country, may be the repetition of that. That is, when it comes to nature, there are good times and not so good times. The rice paddies need water, but if there is too much water, it will flood; such things are inevitable. That means that you’ll have to understand it as such and there is nothing you can do but to accept it.

Ms. Shibasaki: Nothing I can do but to accept it. Should each individual think about it and try to make it better?

MASTER: That is necessary, of course. It is imperative that we take measures to prevent it from happening again, or to lessen the impact of a disaster. That is the only thing we can do.

Ms. Shibasaki: So even if an individual is affected by a disaster, it is not necessarily the person’s individual karma?

MASTER: Right, it is not.

Thorough Discrimination and Bhakti

Ms. Ishida: I would like to ask about the relationship between asana, the chakra, and hormones. Is it proper to consider that the locations of the chakra correspond to those of the hormonal glands?

MASTER: Yes, it is. The locations of chakra correspond to those of the hormonal glands or of the plexuses, and their locations correspond to them in modern medicine. That is a proper understanding.

Ms. Ishida: I feel that as we continue to practice asana and, consequently, as the chakra are revitalized, the effect on the balance of the secretion of hormones is greatly affected. Is this the proper understanding?

MASTER: That is fine [the way you understand it].

Ms. Ishida: One more question: I have been continuously practicing discrimination in my daily life, but I’d like to confirm whether I’m doing it correctly. Recently, I have been practicing that whenever emotions or ego-thoughts arise in me, I discriminate whether they’re eternal or not. Is the way I practice…

MASTER: Yes, that’s fine. If I may add one thing—“Whose thought is it?” Whenever thoughts arise in the mind, there must be a first-person protagonist there always. [If you ask that question, then] it goes, “my thoughts.” This “my” comes from the ego-consciousness in the mind. From the perspective of the Truth, they are neither the Truth nor eternal. And further, if it is the case where there is a protagonist and that thought, and that relationship is established, then it is a complex condition. It leads to the answer that these conditions are always changing, never eternal, nor perfect. In this way, from both of these perspectives, you should discriminate into the thought and the protagonist of that thought, which are unnecessary things.

Ms. Ishida: As I continue to practice discrimination [on my emotions and thoughts in daily life], I feel that my habits and the things that used to happen frequently, such as emotions that arise in each particular type of situation, are gradually diminishing. Yet, I really realize that it is difficult for tendencies and habits that I have cultivated over decades to disappear all at once.

MASTER: Yet, unless you eliminate these, you cannot reach Satori, the Truth; therefore, you must remove them. In order to eliminate them—though they are a tough opponent that is quite difficult—either you practice thorough discrimination, or get a helper called bhakti (devotion to God) (laughs); bhakti has an enormous power, so it is easier to eliminate them through practicing bhakti. Practice not worrying about tendencies, vasana, more than that. Depending on the situation, if there are very ugly parts that arise, then discriminate and eliminate them.

Ms. Shibasaki: To discriminate the ego is quite tough work, to the point where I can’t catch up with the tendencies and habits due to the sheer amount. How should we practice bhakti?

MASTER: It is a very simple thing—think of God.

Ms. Shibasaki: Just thinking is sufficient?

MASTER: Love God, think about God, and that is all.

Ms. Shibasaki: Should I concentrate on the form of God constantly?

MASTER: Yes, that’s right. That is sufficient.

The Time of Battle Happens When You Confront Problems

Ms. Dazai: I had a health checkup, and since a detailed examination was required with the result of the echocardiogram, as I checked various hospitals to go to on the internet, suddenly I noticed that my heartbeat was getting faster, and that was because I was anxious and scared. Yoga teaches us that the physical body will eventually die, but does thinking about the future mean duality?

MASTER: Yes, it does.

Ms. Dazai: Is meditation the way to transcend this? I have been telling the mind that I am neither the physical body nor the mind, but how should I get rid of the anxiety?

MASTER: By having the attitude of leaving the events and matters of the physical body to the physical body. Therefore, whatever the test results, good or bad, don’t pay them any mind. Then, if the test results come out not so great and if there is a way to treat the condition, then you can do that again, and if there isn’t, that’s fine.

Ms. Dazai: Does it mean to accept things as they are?

MASTER: Yes, it does. Practice to be firm and resolute so as not to be upset by it.

Ms. Dazai: So then, is it proper to practice telling my mind the words of Shri Mahayogi, “Be unfazed by what happens, and do calmly what is in front of you”?

MASTER: Yes, it is.

Ms. Dazai: For meditation, if I continue to think of God always, will I be able to transform?

MASTER: Yes, that’s right.

Ms. Dazai: I understand. I’ll do my best.

MASTER (looking around the room, towards everyone): I assume everyone here is practicing meditation regularly. The results of meditation, or how the transformation of the mind has manifested itself, can be seen when one is faced with real problems. If one gets upset, then no matter how much you feel your meditation practice is going well or how good you may feel, you are not progressing at all. However, if you can accept news that doesn’t seem good to you without being upset, then you can say that it was the effect of meditation. After all, to meditate means making the mind unshakeable, and getting rid of the baggage of the mind, such as karma, attachments and the fetters of the mind. Therefore, when you face a real problem in your life, that is the real battle, or rather, it is at that time when everything comes into question. Therefore, you do not run away from such real-life events, but face them and overcome them; and you remain dignified and resolute—that too is training. This is practical training.

The Breath that Governs a Place

Ms. Iwasaki: For a while now, I’ve been thinking about creating and preparing the atmosphere of a given place, and I read with great interest an article from the Mission blog a while ago about the attitude of cleaning in the way of Yoga, which conditions and balances the prana of a place. In the workplace, there are places where people with various ki or chi are gathered to work, there are places for meetings, there are visitors, and I think that the atmosphere of the place, the appropriate atmosphere or the one you need to create, will change depending on each setting. At home, I’d like to create an atmosphere where I can relax and devote myself to Yoga. I would like to ask Shri Mahayogi if there are any actions or words that I can put into practice in order to create a place where good prana flows in daily life as much as possible—and in order to do that, how should we concretely act, or speak, and is there anything else that is needed?

MASTER: Certainly, no matter where you go in this world, it can be said that it is filled with the ki generated by various people, and it is disturbed. Therefore, in order to make the place as good as possible, including yourself, of course, then obviously it is important to refrain from egotistical words and actions, and practice using words of service and actions filled with kindness and love for others as much as possible. In order to elicit that without disharmony within oneself, and also to do so effectively, the breath is very important. The word “ki,” on one hand, is a sort of energy, and in India, it is also the word “prana,” and it can also refer to the mind at the same time. That’s why the mind and breath are basically one whole. Now, concretely, what should be done is, [through training], to cultivate the condition of constantly breathing as long as possible, to have calm, undisturbed breathing, so that no matter what stimuli or circumstances change, the breath will not be disturbed, and you will not disturb the space. Rather, on the contrary, a power that governs that place—such power, though invisible, will be activated. Therefore, it is about how you go about realizing this long, calm breathing, which, as you all know already (laughter from all), all boils down to having faith, thinking about the Truth and God, meditating, and practicing asana, which is also effective—and then practicing without neglecting these things.

Ms. Iwasaki (smiling): I’ll work on that. Thank you very much.

Being an Example to One’s Children

Ms. Wada: Yoga teaches that my children and strangers are all the same single Existence; however, I still distinguish them and tend to have strong feelings toward my children. I would like you to teach me the right attitude as a parent; how should I treat my children?

MASTER: The best thing you can do as a parent is to set an example for your children. In order to be a role model, parents themselves aim for a better image of a person, and strive to achieve that. Specifically, honesty, being kind to people, and many other things are included in the perfection of human nature. In any case, in sum, parents living earnestly in the perfection of human nature will be the best model, or the closest model, for their children.

Ms. Wada: I will devote myself to practice Yoga to the best of my ability.

The Footsteps of Yoga—Conviction and Practice

Ms. Oomori: I would like to be taught about my mindset as I proceed with my training and practice. I notice that I always try to make myself look good; it’s a feeling that comes from my mind that wants praise, doesn’t want to be angry or doesn’t want to be called out, but when I follow that mind, I do a lot of research before doing anything, and I get ahead of myself and think that I have the right answer before acting. Recently, I think that I have no time to do such things, and that rather than being afraid of being scolded or making a mistake, I should first expose myself properly to senior gurubai or to Shri Mahayogi, and then, if there is something to be told or taught, then I mend myself and correct it each time right there, but is that attitude correct?

MASTER: Yes, that is good. (Towards everyone) Also, many people often worry about what others think of them or appearances in society, relying on other people’s measures, and they make themselves small and are misguided in the wrong direction. However, even the eyes of others, in that case, or how you want others to think about you in this way or that way, too, have no absolute value. (Emphasis) It just so happens that it turns out to be an opinion, some impressions, or evaluations of the person right in front of you, which could differ if there was someone else in front of you. In other words, no matter what, you can’t rely on other people’s eyes. At the same time, the public eye, societal perceptions and appearances, are merely superstitious illusions. As the times change, when situations change, then these also change. To cling to such things, or rather, to walk with them, is to destroy yourself. Instead, you must focus on that which will never change, that which is the Truth. It is the belief that you’re walking in that direction, although it is fine to think that you’re still incomplete; however, you move forward with conviction, because it is not others who can take it one step further, you have to take that first step forward with your own two feet. Therefore, if you believe in yourself first and trust yourself and move forward, you will eventually arrive at pure faith, so do it that way.

Ms. Oomori: Yes, thank you very much.

Mr. Kenji Sayama: I asked Shri Mahayogi a question two years ago, and you taught me that if something goes wrong after doing what I can do the best that I can every day at work, then it is force majeure, and it is inevitable, and since then, with the feeling of being saved, I have been working hard every day. When a problem arises but things work out due to the other side resolving it on their own, in addition to the feeling of relief and the feeling that I ought to be grateful in these situations, there is also an arrogant feeling that arises to the effect that I have achieved these results because I have been doing my best on a regular basis; but how should I deal with these thoughts?

MASTER: If words such as “arrogance” to describe yourself come up there, then you’ve already noticed it; therefore, to prevent such thoughts from appearing, whether things turn out well or not, train yourself not to pay them any mind, and train yourself not to get caught up in them. Therefore, there is no need to evaluate or have opinions on each and every result. What must be done is your next task at hand. Keep going, and doing it steadily like that.

(Mr. Sayama presses his palms firmly together and expresses his gratitude.)

Ms. Wakase: Yoga teaches us to do our best. At that time, I thought that I had done my best, but looking back after a while, I sometimes thought that my best at that time was not the best at all. But was that the best thing to do at that time?

MASTER: That is fine.

Ms. Wakase: So, regardless, I should not be attached to the results?

MASTER: Right. Train yourself not to be caught up in them. Once you start looking back like that, it’s endless, you can’t keep it up. (laughter from all)

Ms. Wakase: I felt that it is not good that these things happened despite the fact that I’ve been practicing Yoga…

MASTER: Well, that is exactly how actually taking steps on the path of Yoga is; that is the way it is. As I said earlier, practicing alone in a room is still just preparation; after all, you are tested on how calm and undisturbed your mind can be in various events in the natural world and in the world around you.

Ms. Tamai: This may overlap with the previous thing that was mentioned, “evaluation,” but is there a good way to thoroughly drive out the self-indulgence, which is the conceited feeling of self-esteem?

(Silence ensues, and everyone concentrates on Shri Mahayogi’s answer.)

MASTER: Well, then remember it this way: the opposite of conceit, or arrogance, is humility. (Sternly) Without humility, you cannot proceed in Yoga. (With more emphasis) Therefore, if you want to pursue Yoga, you have to become humble. That is an iron law. Therefore, if you recognize that you are starting to feel that self-indulgent pride about to emerge, reflect deeply on it, and train yourself to be humble right away.

(Ms. Tamai is startled, and begins to shed tears as she seems to have been very moved.)

Ms. Etsuko Yamamoto: How do we humble our attitude, our words and our deeds?

MASTER: Simply put, by eliminating ego and ignorance, humility is born.

Seeking Only God, Truth

Ms. Takeda: My older brother fell ill and got hospitalized. He seems to understand what we’re saying, but he developed a problem with speaking, and every time when I visit him, it seems that his eyes are getting weaker. It’s really painful because I don’t know what to say to him at such a time, or what mindset I should have when I am by his side; even when I do say something to him, I don’t get a response from him… How should I treat him?

MASTER (with a calm, firm tone): All things are born from within God, grow within God, and die within God. There is only God alone. Therefore, think only of God there when you visit him.

Ms. Takeda: I understand.

(The room is filled with the overwhelming prana emanating from Shri Mahayogi.)

(Ms. Mitani, who is sitting in the back row, stands up and begins to ask a question with a clear voice.)

Ms. Mitani: Last year, Shri Mahayogi advised me that, “it is important to strengthen yourself,” and this is my report since then. I don’t know if I’ve become strong, but I made a habit of pausing to look at the picture of Maitreya Bodhisattva on my cell phone screen whenever I encounter difficulty at work and my emotions get shaken, and I wonder about what Bodhisattva would do in such a situation so that I separate [from my emotions and the situation in front of me]. I’ve been worried a little lately and I don’t know who I want to be from now on and how I should live my life with my feet planted firmly on the ground, but would you please teach me if this is something that I will be able to see naturally when I continue to practice meditation and practice Yoga. Please advise me.

MASTER: Your cell phone home screen is Maitreya Bodhisattva (everyone laughs)—that is a very good thing to do. I think that you all know Maitreya Bodhisattva, she is said to be the Buddha of the future, who will appear 5.67 billion years later. Maitreya is right now taking the form of a bodhisattva, yet she is still extending a helping hand for salvation. Therefore, that is very good. (laughs)

And when it comes to one’s purpose in life or how to live your life from now on, it is not about success at work, family harmony, happiness, etc. Knowing what is Real, knowing the Truth, that is always the greatest task that people are born with as human beings. In Yoga, you learn and try to realize That. However, just simply practicing asana will not automatically bring about that result itself, so you have to proactively learn, and even though you sometimes struggle within yourself, you should always seek God and the Truth, get closer to It, and become One with It. Then, everything around you will be fine, even if you leave it all alone.

Ms. Mitani: (smiling) Thank you very much.

Mr. Fukamizu: When I look within my mind or the world based on words, the teachings that I have received from Shri Mahayogi, and the content of the scriptures, there are times that I have come to conclusions that are in line with the teachings, intellectually, at a very early stage, but I am not able to go any further, please teach me how I might be able to deepen this.

MASTER: Simply, continuously maintain your mind or heart for Atman, which is the true Self, or God, in which both are the same Existence. That means concentration and meditation, and it is about deepening it—that is how you should practice.

Asana that Balances and Prepares the Autonomic Nervous System

Woman A: This is my first time asking a question. This year I saw a sign for the meditation class in this center, and since then I have been coming here to learn about meditation. I don’t know much about asana. There are periods when I can spend my time comfortably, but there are times when I feel heavy and it is difficult to meet people, and I am in a state of repeating good times and bad times every few months. I was sometimes given medication for a diagnosis of depression, yet it didn’t change even after I took it, and after that, I read books, went to counseling, and am exploring. I’ve been continuing to practice meditation since I came here, but it hasn’t changed. I would like to hear about what depression is in Yoga, and I would like to humbly ask if there is anything I can keep in mind for making improvements.

MASTER: According to the view of Yoga, the mind and body are constantly changing non-stop, and if the degree of change is too much, you will get into sickness, and depression is a fairly excessive state of these changes of the mind. These are related not only to the mind but also to the autonomic nervous system of the body; therefore, in order to cure them, it is necessary to reduce the range of changes and improve them, and to adjust the function of the autonomic nervous system in order to regain balance from such an excessive condition. It is difficult to do with meditation alone. I think that it is effective to practice asana; this is because, as I mentioned earlier about the close relationship between chakra and various nerves and hormones, practicing asana has the best effect on the autonomic nervous system. Therefore, if the autonomic nervous system is brought into balance by practicing asana, the problems such as mental disorders and the imbalance issues of the mind are bound to improve. Therefore, please learn and practice asana, as well as the various teachings of Yoga.

Woman A: Is meditation also effective?

MASTER: Of course, it is. However, usually, meditation is understood to be something that is done while sitting, for example, in Zen, there is zazen [sitting meditation] as taught by Zen Buddhism. The gist of it, or rather the basic core of that practice, is to condition the mind, condition the breath, and condition the body. Mind, breath and body are one; therefore, even if you want to meditate only with applying your mind, if the body is not yet prepared, it will not be accompanied by good meditation. You have to meditate while having these well-balanced. You have to make the body ready for meditation, so too with the breath. I am saying that practicing asana is the most effective way to prepare the body and the breathing.

Woman A: I’ll consider it.

MASTER (immediately): No, what matters is not just considering it, but practicing it! (laughter from all) It’s not a matter of like or dislike. That’s why I talked about Zen even now, I’m saying that because even in Zen Buddhism, they practice preparing the body. In Yoga, the part about preparing the body and preparing the breath became more developed. That is why everyone can experience it and the effect of it will appear faster. Now that you have a studio with classes here [in Matsuyama], please take action to practice both asana and meditation.

Woman A (with a brighter expression): Yes.

MASTER: Truly, I am sure you’ll be surprised at yourself in a few months. That is how fast the effects appear. The reason for practicing asana is not about gaining flexibility. It is for conditioning the breath.

Following the Example of an Ideal Existence

Ms. Fujita: After attending the Special Satsangha in May, I have kept thinking about Mother Teresa, and (with tears) there was a time when I wanted to become God’s instrument like Mother, to work as God’s instrument; and I would like to receive guidance on how I should proceed from now on in order to become that. Also, when I think about serving others, I feel that social welfare is a large part [of what that means] for me, but there is also a feeling that maybe that’s not what it’s about. I would like you to teach me what it is to serve others in a true sense.

MASTER: As you know about Mother Teresa, of course, she made it her mission to be by the side of those who suffered the most in the world. If you want to emulate her as an ideal, then you can do the same thing. Otherwise, if you can’t find the same thing, find a situation close to it and act. Find service-related actions and act on them yourself. If you need a little more time and [proper] circumstances, then prepare more in depth for that beforehand, to be able to do such service activities at any time. In order to do that, of course, it is important to meditate on God and to have become more One with God.

Ms. Fujita: I feel that I’d like to go to India again. And what do you think about it?

MASTER: To go and work at the “Kalighat Home for the Dying”? If you can go there, then go and do so.

Ms. Fujita: I understand.

MASTER: Yesterday, Yukti attended the Satsangha, did you speak with her? (Ms. Fujita: Yes.) (Joyfully) She also had such an aspiration and went to various places; after the Great Eastern Japan Earthquake, she went over there to work and stayed there for several years.

Always, don’t forget God, and always be with God.

(Ms. Fujita bows down deeply. Shri Mahayogi looks at her with a gentle gaze. The room is filled with a silent and peaceful atmosphere.)

The Meaning of Dharma

Ms. Mitani: Since ancient times, we’ve been told to accumulate virtue. Is it proper to consider that that is the same as the teaching in Yoga to serve others and be kind to others?

MASTER: That is correct. (towards everyone) Incidentally, the etymology of the word “virtue” [in Japanese], which is a word from India, is in Sanskrit, dharma. The word dharma has many meanings. Depending on the era or its ideology, its meanings may change. However, it has a background similar to the order in this universe. In ancient times, it meant religion. And in the time of Buddha, it came to refer to the teachings of the Truth, which is also the teaching of religion because religion is the Truth. In Buddhism, there are [three refuges that are considered as the practice,] “Buddha Dharma Sangha” which are called the “Three Jewels” [or “Three Treasures”]. The Three Jewels are: Buddha, which is an Awakened One; Dharma, which in this context is the teaching of the Truth; Sangha, which is the group of practitioners aiming to become Buddha. Therefore, one who strives towards the aim, the perfection of the human being, is a monk [which is the same kanji character as “sangha” in the Three Jewels], and that indicates that these three are precious just like jewels. And in the Bhagavad Gita, a Hindu scripture, in addition to religion and the teaching of Truth, the meaning of “duty” “one’s duty,” or the “duty to be done” were also added to the word dharma. And virtue—this refers to the ways of action of Satori, which is a precious Existence, and of those who are getting closer to that precious Existence—being kind to others, serving others, offering oneself, devoting oneself, and such various things that are felt as noble, holy qualities of a person—it seems that these have come to be expressed as virtue, or dharma. It is a bit of an aside, but I’m introducing them here as a side note.

Pure Consciousness and the Reality of True Existence

Ms. Oomori: Regarding the consciousness of “self,” I was sitting on my bed thinking about various things, and I suddenly thought, if something happened, and let’s say my mind reacted negatively to it, this flow of thoughts—trying to pretend that I didn’t see it, making excuses, blaming others, and trying to be deceptive—was really instantaneous. Nonetheless, at the same time, the “Self” is witnessing everything, such that everything is actually revealed—I thought. As an image, if you do something wrong, [what Japanese parents say to children is that], “Lord Sun [as the symbol of the God of the entire universe, which symbolizes the Truth in this context,] is always looking at you, and I thought, perhaps, Lord Sun may be the “Self.” It was not in meditation, but I felt like I’ve recognized that there is such an existence within me. When I awaken into the true Self, there probably isn’t even anything like that, I assume.

MASTER: That was a very good realization. One of the authoritative scriptures of Yoga is called the Yoga Sutra. This scripture was compiled in ancient times, and at the beginning of it, it says, “Yoga is the restraint of the activity of the mind.” When restrained, “Then the Seer remains in Its own natural state.” Subsequently, “In all other cases, the Seer is assimilated with the activity of the mind.” In other words, the witness is the Consciousness itself. As you just said, That is exactly Lord Sun, and it exists within—the Pure Consciousness. That is the true Self, your real Self. Therefore, it is always witnessing the mind, well, even now, at this very moment, too. Everyone, if you hold your breath for a moment and look at your mind, then you will see that the consciousness that sees your mind is present here, right now. That is how absolutely clear it is. However, as soon as the movement of the mind, which is thought, occurs, the Pure Consciousness of the Seer becomes as if involved in it, and the Seer is lost. That is the state of the mind’s world in daily life.

Now, what happens when Satori is realized in the end? That is to say, since there is only that consciousness and there is no ego, it is no longer caught up in anything and the mind ceases to work on its own. You will be able to think and do what is necessary when necessary, of course; however, you are also not attached to anything. You will not be upset at all about the results, and you remain in an indifferent state. That is how it is. I am glad that you had that kind of realization.

Ms. Oomori: I must bear that in mind.

MASTER: That’s right.

Ms. Oomori: Thank you very much.

Ms. Ishida: Certainly, there is a sense that there is a consciousness that objectively witnesses our own mind, its state, and the body. Shri Mahayogi also says that the true Self is the Pure Consciousness. The sense of pure—which is something I have only understood in words, is it something that one can experience, and master through experiencing it?

MASTER: Well, unless you truly awaken to the Pure Consciousness, perhaps you may not know what purity means. However, what the Truth is, which is also frustrating to try to describe, but if you must refer to it in words, it is True Existence; IT IS—is means It was never born and will never die, and obviously, it doesn’t change either, and It exists eternally, vividly—It does not have form, but IT IS. It may seem a little strange to you, since the mind tends to say it exists, referring to matter, and it is difficult to acknowledge what cannot be seen by the mind as something that exists. However, this True Existence does not have form, yet it certainly exists. Also, what Reality is—how shall I describe it?—should I say that it is a sense of “be,” “the present,” “a state that is unmistakably, vividly existing”—when it comes to Reality, it is truly only when you experience this True Existence that you at last realize for the first time that That alone is Reality itself, and even though sometimes you tend to say that the things in this world are real or “reality,” in fact that is not the case. It only indicates a temporary sense of presence. No matter for how many hours, decades, hundreds or tens of thousands of years, the amount of time doesn’t matter.

In any case, even this big universe was born, so it is changing from moment to moment, and it is in a process now. Eventually, there will be a time when it disappears again. And it may be born again. It is no different from the state of all things in nature. It is the same in this natural world, the macrocosm, and the microcosm. However, that Truth has nothing to do with these things. That’s all there is. Only That exists. There is nothing else other than That. The True Existence is Eternal, it is Absolute, and it is the Consciousness that knows That. The reason why it can say “Existence” is because it knows it. That is the Consciousness. Because it is pure in the true sense of the word, and there is nothing else, sometimes the word “pure” is added. A glimpse of it is the Consciousness that is witnessing the mind, as she just said, the One who sees.

This True Existence has no form, and in fact it also has no name, but it has been called by various names. It refers to The Seer, The Knower, Atman, Brahman, and God—all of whom refer to the same thing. It is only a matter of difference in the words used by the Awakened Beings and Saints at different times; however, essentially, the Existence is the same. As I said earlier, the fact is that the mind is the one who is being witnessed, which means that there is a witness there. That is the Pure Consciousness. However, it is caught up in the activities of the mind and gets lost, that is why the stirrings of the mind, the activities, have to be controlled; and that is called making the mind the quality of sattva, and in Yoga, the practitioners clean the mind, [and create the quality that] is like being transparent. By doing so, you will have an opportunity to reflect the Consciousness. Therefore, although in the teachings of the Yoga Sutra, there are specific teachings, which go: yama (abstinences), niyama (observances), asana, pranayama (controlling the breath), pratyahara (withdrawal of senses), dharana (concentration), dhyana (meditation), and samadhi (complete absorption), in the end, the main focus is on making the mind the quality of sattva. What comes as a result of such a series of practices and renunciation is the quality of sattva of the mind. When the mind becomes the quality of sattva, the Seer emerges by itself. That is how it goes.

The Great Works of Buddha

Asangan: Regarding “Buddha Dharma Sangha” mentioned earlier, which means the existence who realized Satori, the teachings, and the gathering, which are the monks, [the word “monk” being used for Sangha in this context in Japanese,] I would like to ask you about the difference between proceeding in the practice of discipline alone, secluding oneself in a cave, and getting together and proceeding with it, and what kind of power the group has.

MASTER: This is a bit of a glimpse into the history of India. In India, the tendency to seek the Truth has been practiced enthusiastically from thousands of years ago. In the most ancient times—living in this world, as it may still be, was a lot of suffering. There is nothing you can do about this. It is inevitable. Even prosperous kings and wealthy rich people all die. Everyone, whether rich like them or ordinary people, wants to be happy after death, that is, to be happy in the other world, or to be happy when they are reborn, and so they pray for various wishes to fulfill that desire. During that time, the ritual of prayer developed—the idea of offering sacrificial beasts to get rid of any problems or concerns, or the idea of worldly interests—and in the midst of this, away from the general trend, there were people that appeared who seriously tried to solve the mysteries of what is real, what the Truth is, what God is, and they are the original form of the practitioners of Yoga, called yogi. On the one hand, the fashion at that time was to perform sacrificial offerings to intercede in the next life, or to perform asceticism, in which one hurt one’s own body, which continues traditionally in India even now; yet referring to things such as standing on one leg for a lifetime, or burying one’s own body in the soil and spending one’s life with only one’s face out, and various things that abuse the body, you can see that by taking on the suffering of these practices viewed as asceticism, there is a desire to receive happiness and to get comfort in return. Buddha appeared himself in these two main religious circumstances. He appeared from among the Yogi.

Buddha also practiced asceticism according to tradition, but seeing the result that his body was only emaciated and could not grasp even a shred of Truth, he abandoned asceticism after six years of practicing thoroughly to the point where it is said that no one in the past, in the future, or in the present has done asceticism as severely as he did. Then, he entered meditation, silent meditation, and realized the great Satori. This approach itself, too, is something that the Yogi and Buddha have in common, and it may have been heretical, seen from that perspective on the whole; but there is also a very reformational tone in the Buddha’s subsequent teachings. That is the system—well, it is a bit rigid to say system, but it is a system of organizing and educating a group of seekers, or those who seek the Truth, and are practitioners, it is about the ties between the guru and disciples through the teachings, and it is for the purpose of ensuring the transmission of the teachings; in order for this [to come to fruition], disciples are necessary, and those disciples will eventually then become masters and make disciples in the future—ensuring this flow of transmission. What is needed for this is someone who is in a perfected state of Satori, and the correct teachings of the Truth taught there, and the other is the monks, the practitioners, who will become the Buddha in the future, that is, those who strive to become Buddha, which are called monks. That’s why “Buddha Dharma Sangha” is a very important thing. Because that would be not only for them, not only for their own bliss and comfort, but also to provide salvation for many people. In other words, it has the potential to expand to make the world a better place. In terms of ensuring this, you can say that the appearance of Buddha, or the “Buddha Dharma Sangha” that he taught, could be considered very radical in the world of Hindu India. Later on, various things happened in India, such as conflict with Hinduism and Buddhism due to various differences in thinking; however, Hinduism also began to create organizations that were based on the teachings of Buddha.

Asangan: When I enter such a group, in seeking the Truth, is there anything about how to interact and what the attitude is that I should bear in mind in the group as an individual?

MASTER: After all, if you live and practice alone in a mountain forest, there is a danger of being confined to your own world. If there are many practitioners there, they will be able to stimulate each other in positive ways, encourage and help each other and can promote devoted training in various manners. Otherwise, it would be meaningless. For that purpose, it seems that a group, called monks, or I should say a non-individual system was effective.

Asangan: Does that mean that there is a part of it that is connected to something like karma yoga?

MASTER: Well, it naturally cleans the mind faster. It can be said that it enhances humility, longing for precious and sacred things, and such, in other words, it cleans the mind faster.

Chaitanya: I assume there were very strict rules among Buddha’s monastics, but is there anything that is most important, such as the attitude we need to keep in mind, or actions to take, for those of us who have been learning the Yoga that Shri Mahayogi teaches, among the gurubai?

MASTER: I don’t think you can rely on rules that are given from outside. It’s not real unless it emerges naturally from within. In that sense, what matters is to improve yourself, in other words, to strive for Satori yourself, and to make honest, sincere and serious efforts. I believe that with the development of this, everything will appear smoothly, well and easily, as a result. I believe in that. That’s why I shouldn’t say too much [in the way of rules]. (laughter from all) I truly believe in it. Everyone must have some positive aspect, I think.

Chaitanya: According to each persons’ karma and ability?

MASTER: No, please get rid of karma. (bursting laughter from all)

(With enthusiasm to get closer to the Truth and God, even a little, the participants seek the teachings and guidance of Shri Mahayogi. Shri Mahayogi answers their call politely, patiently. The Yoga Sara Studio, named back in May by Shri Mahayogi, has had new life breathed into it over the past two days through Shri Mahayogi’s blessings. Everyone’s hearts have been stirred, and their faces are shining with joy. It is Satsangha that truly brings forth the Essence (Sara) of Yoga.)

* * *

Testimonies from a Practitioner

Speech on the Occasion of Satguru Jayanti, 2022

by Kinkala
Kyoto, Japan

I’ve always been inspired by the actions and the lives of Gandhi and Mother Teresa.

Gandhi continually practiced the Truth with the oppressed, with love for all mankind; namely, non-violence practiced with faith;

Mother served the Lord Christ through devoted service towards the forgotten and neglected.

Lord Ramakrishna cleaned the houses of the lowest caste people with his own hair, and Vivekananda wailed with the suffering masses of India and took the world along with him.

It was the era where class discrimination was the norm due to the caste system.
What would I have done if I had lived in that same era? What can I do about it now?
I’ve never been deeply hurt by violence or discrimination, nor have I been forced to do anything by anyone. Furthermore, I have been well taken care of by many people.

Mother Teresa says that the opposite of love is apathy.

Even though there are differences in prosperity or in era, I do not want to be apathetic towards people who endure unbearable conditions.

Regardless, I was shocked by how terrified I was by the pandemic and how I found myself crouching with a strong fear of sudden death, of losing my life and my wealth.

Contrary to Shri Mahayogi’s words, that he wants us to quickly attain the Truth and live out the rest of our lives, I became so concerned that if I continued like this, I would end my life without exhausting myself, without having used up all of my remaining strength.

What do I need now and what should I face in order to live confidently in Yoga from now on?

Under such circumstances, there is a very important principle that was given to me by Shri Mahayogi.

It is, “We are One and we have never been apart, not even once,” and to me, these were astounding words that showed me the Truth right in the palm of my hand.

Because we are One, even if we are strangers, not family or gurubai, just being a little kinder or smiling warms everyone’s feelings. Seeing people who are sad or in trouble or in need, my heart hurts too. Intuitively, it feels that acting with “Kindness-Compassion-Joy-Equanimity” is the right thing to do.

We, who are not only the communities of families, gurubai, and countries that affect our lives, but also all people, including those who are enemies, and all manifestations, are One, never having been separated, not even once.

Being hostile, despising, or being indifferent to the world and to others is an illusion that each individual’s ego thinks, and the truth is that it has never been separated even once, so it is One, such that even the concept of “leaving” is beyond its reach.

When Shri Mahayogi said in Satsangha that the love and attachment to family and loved ones is only due to the experiences of spending time with them in our lives, I felt that that is absolutely right! I felt this was a very important point. Conversely, I just don’t have a relationship with people I don’t know yet, and they may or must be as important as my loved ones.

So, if every single person is truly a precious family member and within reach, how do I feel, think, and act on that?

As a family member, I will be able to smile with affection to my siblings who are walking alone.

I ought to feel that I first want to do something about a family member who is emotionally spent, struggling to survive even just today, or a family member, who is feeling so overwhelmed, or desperate, and wants to abandon everything and disappear.

I forgot why, but when I talked to an elderly woman next to me on the bus, she started crying because she said it was the first time she had talked to anybody in such a long time. If I take an interest in and cherish even very simple things that I never thought of, I will understand the necessary things that I am not yet aware of now.

In the first place, families collaborate on everything, give each other a hand, and laugh together. Even the word “service” does not fit. Then, as in karma yoga, working and acting with the right will, itself becomes a right and a joy.

I’ve always been drawn to people who do the right thing for strangers. How can they do that? And all of them are strong, smiling, and always seem to be joyful.

Shri Mahayogi said that the most joyful thing for him is to see a beloved person be happy. What you’ve done for the suffering was what you did to me.

I would definitely be happy if my family stopped crying and smiled even a little.

If the greatest happiness is the joy of the person we love, then, the person who loves and acts toward all people as the One Precious Existence is the happiest person. Then, all work becomes joy. The misfortune of strangers also becomes our own suffering, and they are all connected and One.

I too have suffered without realizing that I was suffering, and it was because I didn’t know we are all One.

Then, I met Shri Mahayogi, who knows this most important thing, and patiently and compassionately unraveled the cause of my suffering.

Wanting to practice and get closer to the Truth, and acting on it—I think it is a very fortunate thing itself.

When I feel that I am powerless beyond my control, that my heart is broken, and that I can’t do anything about it, even if I take a pause, I want to take another step forward with the learning of Yoga that you have shown me.

And if I continue to remind myself that we’re One and continue to act, if my feelings of sincere care for all people gradually grow, my work will also grow, and I will be able to say with conviction, as well as admiration, that we have truly been One.

Even then, it may still be half-way on the path to Yoga. But now, I would like to advance my Yoga in this way and aim toward the goal that lies a little further ahead.

Speech on the Occasion of Satguru Jayanti, 2022

by Moksha
Zagreb, Croatia

My heart is filled with joy, Shri Mahayogi, at the opportunity to speak to you on the occasion of Jayanti.

It has now been over twenty years since I first met you, Shri Mahayogi, and right from that very first moment, I was absolutely certain that Satori is REAL, and that Sri Mahayogi is the embodiment of Eternal Truth, and that impression has never left me, not even for a moment.

Yet, despite that conviction, I have struggled to establish a consistent and disciplined approach to practicing Shri Mahayogi’s teachings.

Nevertheless, I have always carried Sri Mahayogi right here in my heart, and I have always felt that somehow Shri Mahayogi has been holding me in the palms of his hands, and that a constant flow of grace and blessings has been emanating from Shri Mahayogi.

There is one blessing in particular for which I am so, so grateful that I would like to speak about today, and that is the opportunity to be a part of the editing and translation team that is responsible for ensuring that Shri Mahayogi’s teachings become available to the English speaking world.

This work has been an incredible bright spot in my life, and without it I am quite certain that I would have drifted away on the path of destruction and completely wasted this precious lifetime.

When Anandamali first approached me nearly 8 years ago to ask if I would be interested in participating in the editing process for the monthly publication she was considering, she said that there was one condition that would be absolutely necessary: complete devotion to this work, which means reliability and consistent commitment, and if I couldn’t agree to that, then we wouldn’t even be able to start at all.

Even though I struggled with consistency and reliability, of course I said “yes” right away as I knew that this work was vitally important, and that it had to move forward no matter what.

In doing this work now for 8 years, I can say that I have learned a little bit about consistency and commitment, from Anandamali’s example and from the other members of the team. Every month is different, but somehow we always manage to get the work published on the 8^th day of every month.

I can feel quite tangibly that the Truth is deeply embedded in my heart, and that the words of Shri Mahayogi reverberate within me, and little by little, this work is having an impact on the workings of my mind and it’s helping me redirect my thoughts more and more toward the Truth.

There have been times that I didn’t always feel this gratitude as purely as I should have, and my level of focus fluctuated up and down, but having the teachings right there before my eyes and being made to contemplate them deeply has been my saving grace.

This work has given me the opportunity to feel what it means to be committed to something important, and to make sure that it gets finished no matter what.

When I think about it, I am truly amazed how fortunate I am that Shri Mahayogi has blessed me with this opportunity to be a part of Shri Mahayogi’s Great Mission.

And I’m particularly joyful knowing that today, the new volume of Shri Mahayogi’s teachings is being published! So, many, many more opportunities will be available to continue this work into the future.

With devotion, humility, and consistency, I accept this as my life’s work, and I will strive to deepen my understanding through putting these teachings into action, so that I can raise the quality of the work, and ultimately, prove Shri Mahayogi’s Satori by actualizing these teachings and demonstrating them through my own personal transformation.

The distance and the obstacles between the lover and the beloved, heighten that love until it reaches a frenzied state.

But today, I feel Shri Mahayogi’s presence and feel Shri Mahayogi as close as I have ever felt. And I long to deepen that feeling, perhaps even to the point of becoming ONE with Shri Mahayogi.

I am eternally grateful to have this opportunity in this lifetime, and I cannot wait to see you again in person Shri Mahayogi, to feel that radiant light of Truth shine upon me in person.

No words can possibly express the depth of my gratitude, but thank you, thank you, Shri Mahayogi, for that radiant Light of Truth that you shine upon us all.

Until we meet again, I will strive to increase my passion for the Truth, I will strive to increase my level of commitment, and I will invest more effort into disciplining myself so that I can put Shri Mahayogi’s teachings into action on a daily basis.

Thank you for everthing, Shri Mahayogi.

And I can’t wait to see you again in person.

Thank you!

Speech on the Occasion of Satguru Jayanti, 2022

by Maitri
Tokyo, Japan

I had a wish to get closer to Shri Mahayogi, and that wish came true in the fall of 2014, when I visited New York. The first thing I did as soon as I arrived at the Cave was to worship Shri Mahayogi. I could not help but do that. Oh, this is what I wanted to do most, and I finally did it! I was filled with joy and I was happy and wanted to continue worshipping like that forever. Then I realized that I had a desire that my mind and body would melt away, and become One with everything, including Shri Mahayogi. In this limited body and time, how can I continue to worship Shri Mahayogi, and become One with everything?

When I had an opportunity to talk to Shri Mahayogi before, I expressed a little frustration I’d had at the time. In that moment, Shri Mahayogi said with a serious face, “I sympathize with you.” His quiet and solemn appearance immediately made me regret what I had said and I decided that I would never complain again.

That means not only to Shri Mahayogi, but to not speak out my negative feelings to anyone at any time.

Shri Mahayogi’s words and the atmosphere instantly shifted my mind. Not only did I take a good look at my actions and reflect on them, I came to think that just as Shri Mahayogi did, I wanted to face and respond sincerely to the person in front of me, convey to them in words and deeds what that person’s actions could be to be in accordance with the Truth, and when helping, instantly discern what is necessary without excess or deficiency, and act on it.

A few years back, Shri Mahayogi bestowed upon me a spiritual name, Maitri, which means “compassion; friendship.” He taught me that the first [of the two kanji] characters in the word compassion is about the mind that tries to eliminate the heart of greed and give happiness to others, and the second character is about the mind that tries to eliminate anger and remove the suffering and sorrow of others. And he teaches that only humans can act with compassion. The action of Shri Mahayogi on that day was compassion itself, and that appearance became my ideal.

Shri Mahayogi teaches us that “the highest level of puja is devoted service to all things.” The eternal worship toward Shri Mahayogi that I had wished for and the desire to become One with all when I went to New York, can be fulfilled through devoted service to all things with compassion. I think it means that I act just as Shri Mahayogi has shown me, and I act with compassion to everyone in front of me.

When I think of the Existence of Shri Mahayogi, I feel the magnificent energy that moves this entire universe. He governs creation, continuation, and destruction, possesses an unfathomable, undulating, intense force that is guiding all of humanity to the Truth. He appeared in the modern world, and is trying to convey true Yoga through various methods. Especially every time I read Paramahamsa, the words which have been preserved, I cannot help but feel this infinite power of Shri Mahayogi. There is not a single contradiction or waste in the words of Shri Mahayogi there, and he only sees the pure soul within us and guides us to Satori. And just as I have changed my heart with one word, I believe that each and every word uttered by Shri Mahayogi is the very essence of compassion itself for those who hear them.

Shri Mahayogi’s Words of Truth, which has just been published now, will also be a crystallization of great compassion and will be filled with such words, and surely it will be a message to all humanity serving as proof that “Truth Exists here.”

All the work that Shri Mahayogi does is filled with a passion to leave Yoga for the future, at all costs, and I am ready to be caught up in it, and become One, to act out of compassion for all things, and fulfill the mission of Shri Mahayogi together.

I can’t express in words how sacred and grateful it is to be born in the same time as Shri Mahayogi, to be able to meet, and to spend time with him and live as his disciple.

Satguru Shri Mahayogi Paramahamsa, with deep love and reverence from the bottom of my heart, I offer my inexhaustible, endless gratitude.

Speech on the Occasion of Satguru Jayanti, 2022

by Tzuyi
Taipei, Taiwan

Dear Shri Mahayogi,

How fortunate I am to be given an opportunity to be involved in the editing work of The Universal Gospel of Yoga, so that more Taiwanese-speaking people can encounter the teachings of Shri Mahayogi!

I think this is a solemn and sacred duty. Shri Mahayogi’s teachings are gentle, simple, and comprehensive, and they contain immeasurable wisdom. I still feel like a child who flies and bounces around on the path of Yoga, but I have asked myself many times, how can I be of help in spreading the teachings, and how might I be able to accurately express the teachings in Taiwanese-Mandarin. Even though these are tasks, these are extremely precious opportunities for me, and I felt that I must take responsibility and do the best I can in order to translate Shri Mahayogi’s words into Taiwanese-Mandarin.

When I actually participated in the editing process, I realized that this was a mysterious journey. We started with the publication of, Guide to the Ideal Human, then moved on to the publication of the newsletter, Supreme Swan, then we finally came to, The Universal Gospel of Yoga. During this journey, there were many challenges, such as how to concentrate on the work in a limited amount of time, and how best to express the teachings, but that is why the priorities in my daily life have changed completely. Yoga has become the most important thing for me. By thinking about each word in a teaching over and over again, my understanding of the teachings and the practice of the teaching in action gradually deepened. Of course, that was only possible with the cooperation and support from gurubai in various locations, and above all, the existence of Shri Mahayogi. Most of the work is done by sitting alone in front of a computer, but in fact, it is made up of countless tangible and intangible supports.

In the early part of this journey, there were times I could not understand the teachings, but by seeing the senior disciples who are following the teachings of Shri Mahayogi and aspiring to Satori, and with Shri Mahayogi’s guidance, at last, I was able to get closer to the essence of Yoga. Now, I have only one thought, and that is my intention to continue to discover more and more the secrets and treasures hidden within the teachings.

Shri Mahayogi, thank you so very much for telling us about the view of the world of Yoga in easy-to-understand words, and for teaching us everything from that attitude, which guides my life, to this way of living that has now become the pillar of my life.

I have been given the opportunity to read the Gospel carefully many times, and I finally realized that Shri Mahayogi has been continuously preaching from the beginning, so that we could lay the foundation of Yoga. The answer to all the questions of Yoga can be found there.

Thank you so very much for teaching us again and again that the Truth alone is eternal, and that That alone is the only One.

These powerful, short words have encouraged me, and I have become more brave and unshakeable, less afraid of people’s eyes, and honest in my daily life. In your Love, I am able to practice sadhana with a sense of security. Thank you so very much.

In order to spread the teachings of Shri Mahayogi to the world of Taiwanese Mandarin, I will do my best to deepen my practice and discipline in action and become a better tool!

Speech on the Occasion of Satguru Jayanti, 2022

by Prajna
New York, USA

“Fall in love with the Truth!”

So many years ago, Anandamali encouraged me in this way to open myself up to the True Love that constantly radiates from Your Being. Intellectually, I have never doubted that this Love was Real. But I have struggled for so long to feel it in my heart.

For many years, Anandamali has pointed out that, even though she has known me for a very long time, she does not feel she truly knows me. I have a thick layer of defensive armor that I can’t easily breach. I know it’s true, and that trying to hide and protect myself is holding me back, not just in my Yoga practice, but in many areas of my life, and for as long as I can remember.

I could admire so many of Your Holy qualities, I could recognize the kindness and compassion in Your words and actions, so Pure and Perfect; even if I got to be in Your Presence only rarely, I could sense the preciousness in it, and I wanted to be close to it. Yet that yearning was still weak and vague, and I continued to prioritize fulfilling my own desires, until everything I thought I was living for was lost.

At that point, I began trying, at long last, to seriously pursue Yoga (although my understanding is still very incomplete), and when Anandamali asked me to participate in making an offering to You today, I decided that I would try sincerely to help realize Anandamali’s vision…even though, at first, it seemed completely impossible. Nevertheless, I pushed aside thoughts of “I can’t” and was amazed to discover to what extent I could.

What Power can make the impossible possible? I thought, it must be the same Power that brings us together as a sangha in the first place: the Divine Power of the Guru, the Guru’s Love for all Existence, the Wisdom that is ever showing us the way to a higher purpose. To demonstrate this through all our actions and activities must be the True meaning of being a sangha, the True meaning of becoming yogi. When I can completely break the shell of separation that I have constructed around myself, I will truly be able to be guided by that infallible Divine Power. What greater treasure can there be, what greater freedom, what greater love? And how can I possibly hold myself back any longer, from embracing and being embraced in that Unconditional Pure Love?

As the work to prepare for Jayanti began, Anandamali told me I needed to concentrate much more. As I kept trying to do so, focused on making the sacred offering, opinions about the way things were going had no room to arise. As anxious feelings lessened, I started feeling a big joy that I hadn’t felt before. I could see that it was entirely up to me whether I have negative reactions or not. No one was making me feel a certain way, and no one had any expectation of how I was supposed to act except me. And this expectation was exactly the obstacle keeping me from feeling connected to my fellow gurubai, and my own genuine feelings. I began to feel that truly there is something so warm and welcoming in Yoga and in the Mission that I had felt unable to accept and acknowledge—the True Love that emanates from Your Existence and can fill my life with purpose and bliss, if I fully open my heart to it.

I still have to clean up my mind and advance further onto the path of Yoga. In order to do that, I cannot keep dragging along this hard shell, which is made of nothing but self-concern and thoughts of “me.”

I feel a tremendous gratitude, first for You and the boundless blessing of Your Holy Being and Teachings of Truth, second for Anandamali’s incredible patience and vision for the New York sangha, and third for my fellow gurubai who are walking along the same path.

But gratitude alone is not enough. To make these blessings meaningful, I must change myself concretely and place the happiness of You, manifesting through so many diverse forms, above all else. To deepen my understanding of why this is so, and to make sure I follow through on it thoroughly and sincerely, placing it as the most urgent priority, is what I will do. I feel for the very first time that I am truly part of something noble, far-reaching and immense, and that nothing is impossible when we avidly seek the Eternal Truth.

Message to Shri Mahayogi on the Occasion of Satguru Jayanti, 2022

by Sadhya
New York, USA

Dear Shri Mahayogi,

On this holy day of your blessed birth, I bow down in great reverence for the precious gift of Sanatana Dharma manifest that you are bestowing upon us.

Shri Mahayogi, you are showing me in different ways that there is nothing greater and nothing to rely on but Sanatana Dharma, and that Sanatana Dharma is in and behind everything. There is only to trust that and to give up all to that, again and again and again.

I feel that it is only because of Shri Mahayogi’s existence that I can truly have the opportunity to be shown that, and to start to learn that, even though Sanatana Dharma is there always, unchanging. I think it is Sanatana Dharma itself that brings the manifestation of Shri Mahayogi into this form and this existence that is here among us now, and it is Sanatana Dharma that also brings about the auspicious meeting with Shri Mahayogi.

And actually, though this may just be a scratch at the surface of its true meaning, I am starting to feel that perhaps part of what it means when it is said that if one can meet the Guru, then the goal is already promised, is that the meeting with the Guru is exactly what allows for that Sanatana Dharma to reveal itself, and awaken the memory of it within us, whether we are conscious of it or not. And because of that, if we really chose Sanatana Dharma, and surrender to Sanatana Dharma, through the Guru, then no matter what may come our way, it is all leading to That, and there is only That!

For this reason, I’m not sure that there is anything more precious than the great blessing of being able to meet Shri Mahayogi and receive the endless grace of Eternal Truth that is ever emanating from you.

I feel and I trust that, through Shri Mahayogi’s grace, Sanatana Dharma is putting everything into place in my life, opening doors that need to be open, closing doors that need to be closed, and not opening doors that are not meant to open, even I may try knocking. And through the various situations, conditions, and people I encounter, I am being brought the opportunities to face and develop or improve the areas of myself where I need to gain strength, let go of something or become more free in my way of viewing, acting or responding, trusting again and again in Sanatana Dharma and the many forms and appearances it can make. From one moment to the next, these opportunities seem as if they are coming, and in some sense I feel a little as if there is always a side of pure play to it, though at times of course I get too involved in the play and take it too seriously, and there are times too that I may take those opportunities for granted while being caught up by them.

But as the various scenes roll on, and I stumble through them, making mistakes and needing to keep trying, I feel a steadiness always building in my heart, trusting that it is all for a bigger purpose, for the purpose of Shri Mahayogi’s mission, which I am also reminded of frequently through the great blessing of gurubai and Shri Mahayogi’s sangha at my side. No matter the form, I am so grateful. I only want to keep accepting whatever is given, whether it seems good, bad, easy, challenging, whatever it is, and keep bringing my mind and heart back to that trust that there is nothing to fear, nothing to worry, there is only Sanatana Dharma.

Shri Mahayogi, the certainty of your bold, vibrant, enlivened expression of Sanatana Dharma shines brighter than all else. Though it is such a small thing to say, thank you Shri Mahayogi, from the depth of my heart.

Whatever I receive through you, I vow to carry as a precious treasure that, is not for me to keep, but to ensure that is passed on and conveyed with that same bold, vibrant and enlivened Sanatana Dharma that vibrates in Shri Mahayogi, as the one and only essence.

Jai Satguru Jayanti! Jai, Satguru Shri Mahayogi Paramahansa, Ki, Jai!