Vibhuti Yoga: Guru – Bhagavad Gita, Ch 10, Vs 7-8 continued

“One who, through yoga practiced correctly as one’s first duty, knows this yoga power as My very own and is not yoked by irresolution and doubt. I am the source of all that exists. Everything is set into motion from Me. Thus do the wise with the ability to meditate, worship Me.” — Lord Krishna, Bhagavad Gita, Chapter 10, Verses 7-8

Vibhuti Yoga: Power Yoga

Yoga (union) occurs when meditation has been matured through practice. When it does, you will most likely fight it because of its power, for this power is an awesome thing.

It is useless to try to practice yoga to get special powers or to have elaborate experiences if you can’t tolerate the power. Yet, thousands go to popular gurus for reasons like this, with the expectation that all should be given to them in one blow without having to do any of the work—without practicing real yoga, real meditation, and acquiring real, correct knowledge.

You may not want to seek a guru because society has taught you that to associate with gurus is to associate with cults, even though most cults stem from organized religions and insanity. This is one reason I talk about yoga as an adventure. Another reason is because it is an adventure.

All adventures have some degree of real or imagined risk. Taking a guru may be a foray into the unknown, but it is a risk you must take if you’re going to continue to grow spiritually. A guru knows the way from personal experience in meditation, the teachings of their guru lineage, and correct knowledge as found in scriptures. Without this, you can only go so far.


Many Sanskrit terms have been tweaked in order to get them into English and have lost or diluted their real meanings. The word guru is one of them.

  • Guru – a teacher who can take you from darkness (gu) to light (ru). 

A guru is a teacher, a teacher with a lineage of successful masters. A guru can not only teach you, but can correctly guide you. I don’t mean to say that because someone is a guru that he or she is perfect. Gurus are human, so they are not immune to error. Expecting perfection is foolish. As with any marriage, one takes the bad with the good. 

Sometimes, seekers will confuse being a student with being a disciple. For the most part, anyone can become a student of a guru. Discipleship, on the other hand, is a different matter.

To become a disciple one usually has to ask the guru if he or she will accept them. The guru will either accept you as a disciple or not, and may also require something of you before agreeing to make this commitment (you are not the only one taking a risk!). The guru will want to know that you are serious and are also willing to make this commitment yourselfit’s a two-way street. You cannot be taught, and you certainly cannot be guided, if you are not serious and not willing to follow the guidance of this guru. 

No real guru is going to try to control you or get you into trouble. 

How do you know if a guru is the real deal or not? You may not be able to be certain about this, so any time spent before accepting you as a disciple is a good thing for you, too. If you are not already personally acquainted with this person and his or her lineage and teachings, this time gives you the opportunity to do so.

If your guru accepts you as a disciple, you must act as if this person were God incarnate—whether you like something about your guru or not, whether you like what you hear or not, whether you want to do what is required of you or not. You will inevitably run into these kinds of situations because you are being guided in such a way as to reach something that is beyond your previous experience. so it is going to be unfamiliar. This is what makes it an adventure. 

You would not be interested in being a disciple unless you believed that this guru could get you where you want to go, to something that you don’t already know, to some place you have never been. It is a journey into the unknown, so of course these things will come up. You will best serve yourself by ignoring your mind’s objections and just going forward anyway. You can’t have a good adventure without risking the unknown.

Can you get hurt? Of course you can. You can get hurt by anyone. Haven’t you ever been in love and gotten hurt before? You were willing to take a chance on that relationship, so why would you resist a guru-disciple relationship that has the potential to take you to real love and eternal happiness? 

I am a long-term renegade, but I thought it would be worth the risk, and it has. I have been payed so many times over I couldn’t begin to tell you. So why wouldn’t you seek out your guru

Namaste (I bow to the divine one you really are),
Durga Ma

IV:22-23 The Spiritual Adventure of Gain By Chance

One must take up the spiritual journey as an adventure and enjoy the process. Adventures do have their challenges (that’s what makes them adventures), but with this spirit, challenges are exciting omens of excellent progress. One can then grow old with much contentment and many good stories. 

Content with gain by chance, beyond duality, desireless, indifferent in success and failure, even though one has acted, one is not bound. 

“Content with gain by chance”
This is a lovely way to describe ‘adventure’. Can you imagine a life where everything is known in advance and always in your comfort zone? This would be a good definition of ‘boredom’!

When you are not acting with will, purpose and intent as Krishna has directed, you don’t know how things will turn out. When you are not acting deliberately for the purpose of getting things to be a certain way (this describes the norm of daily life), the results of your actions are unpredictable, and adventure is afoot!

Two Ways to Truth

There are two ways to proceed in seeking the Truth: (1) You can try to prove the Truth to be as you believe it to be by trying to validate your belief, or (2) you can subject yourself to the Truth Itself and find out first hand what it is. Wouldn’t you prefer the latter?

The first way, the way of modern science and religion, is safer for the ego, but if your theory is wrong, you end up with nothing. If on the other hand you subject yourself to Truth/God, you will experience for yourself what That is. You won’t be able to prove it to anyone else, but you will know for yourselfThis is one meaning of “self-knowledge”.

Know Thyself
Self-realization, self-knowledge,
knowing Truth for yourself.

It is the second way that this verse is suggesting is the proper way to seek Truth: Surrender to Truth/God. It is a gamble, so you will have to cultivate some trust in what you are seeking to not let you down. It may be a gamble but it is the only way you will ever know through your own experience what is True and what is not. This is something any good explorer understands. He thrives on the adventure, as do I.

“Beyond duality”
This can be taken generally or specifically. ‘Beyond duality’ might mean that one finally grows up, becomes mature and over the emotional age of two when everything is either right or wrong, black or white, all or nothing. Specifically it refers to the two opposing life energies in the body, prana and apana, becoming united (yoga) and functioning together as kundalini to step up the evolutionary process.

This may seem difficult, but it is a natural outcome of getting “beyond duality” as described above—with the advent of yoga (union), one is fulfilled so ‘desire’ naturally no longer exists.

“Indifferent in success or failure”
Indifference is an obvious characteristic of desirelessness. So, even though you may think it is impossible to be indifferent, that you must succeed, in a desireless state you won’t care one way or another about success or failure. This is learned through meditation.

In Surrender Meditation, when fulfillment arrives, you are desireless and therefore indifferent. Even though it may last for only a few minutes, because you now have this knowledge and have taken note of your experience for what it is, it continues to present itself, and grows exponentially.

To be content is to be satisfied, fulfilled. The three above — (1) beyond duality, (2) desireless and (3) indifferent in success and failure — are naturally present in contentment. So think of these three components as descriptors of contentment rather than as ‘shoulds’. This simplifies the verse thus:

“Content with gain by chance, even though one has acted, one is not bound.”  

When you find yourself in a moment of contentment, have a look at the components of this state. Are you busy trying to figure something out? Is there a desire yanking your chain? Are you engaged in trying to achieve something? And so forth. I think you will find that contentment is void of these intruders.

If you can take a chance on God — submit yourself to God, surrender to God — even if only for an hour a day, you will come to understand these teachings for yourself, even though you may spend 23 of your 24 daily hours otherwise. How much better can it get?

Unattached, liberated, wisdom-consciousness established, action as sacrifice vanishes completely. 

By adhering to the teachings of the previous verse you get to this one. You become unattached, free, and wise to the truth about action through your own personal experience.

Namaste (I bow to the Divine One that You really are),
Durga Ma

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