The First Purusha – Bhagavad Gita, Ch 15, Vs 3-4


THOUGHT:  Does not the phrase, “Thou shalt have no other gods before Me,” suggest that there are other gods? And does not the word ‘before’ suggest a secession with one specific god as first? 

CONSIDER THIS:  The first god, a Divine Individual in the Absolute, was the first to accept all other Divine Individuals as the same as Himself. To Us (all the other Divine Individuals), this First Divine Individual is our Personal God known as Purushottama, ‘first and highest god (Divine Individual)’.

NOTE: Him, He, Himself, etc., are not meant to be gender specific. 

In this world, the Ashvattha tree’s form is not perceptible — not now, not in the past nor will it become so in the future. This tree, with its well-grown roots, must be cut asunder by the strong axe of detachment.

Our situation symbolized by the Ashvattha tree is not obvious to us. Here in this world, we cannot see the depth of our situation as illustrated by this tree. It is strongly rooted, and we are unaware of it, not realizing the hidden tendencies represented by it, and the power they have over us. 

Step One – Notice

It is not our desires themselves that bind us, but our attachment to them. These attachments keep us in bondage and limit our lives. Just as the world is full of secrets and secret societies because hiding things gives them more power, many of our own attachments are hidden from us. We must ferret them out in order to overcome their influence.

We do this by separating ourselves from the things brought into the mind by the senses. This is where desires, and our attachments to them, originate. The first step for releasing their hold, is to NOTICE them. By this, we detach ourselves from our desires, even though they still exist. By ‘looking’ at them they lose their power, and you are separated from them.

(1) Whatever you see, or look at, is other than you, separate.

(2) You can’t be what you’re looking at (that would beg the question, “Who’s looking?”). 

As long as we are attached to our desires, we are bound by them because we are identified with our attachments to them — we think this is who we are. When attachment is broken, we are set free. The thing we were attached to may remain, but we are no longer its slave. 

Step Two – Surrender

Then one must seek that place where, once having gone, one will not return again, and approach the haven of that First Purusha from whom activity anciently streamed forth, and surrender at His feet.

Spiritual HeartNext we must surrender to the Divine, to God, by which we go to this place of non-return, where we will experience for ourselves that our desires need not be chased and captured. These desires, which made us vulnerable to enslavement, do not live here. And now that we have experienced this, even though we inevitably fall back into our normal state of consciousness, we know what we are really looking for, and that these old desires don’t hold a candle to it.

When you let it go of something you want, it can come to you.

This surrender is the essence of “detachment”, which turns out to be a simple thing, and has little to do with giving up or keeping all the things our minds tell us we want to have or to keep.

Once you have been to this place yourself, you are liberated from the cycles of death and rebirth. This place, this haven, is where you will find that First Purusha (Divine Individual) who first accepted You as the same as Himself. This is your Personal God.

This First Purusha is Absolute and so are You. His acceptance of You as the same as Himself, united Him with You. When you accept Him as the same as yourSelf, it is a marriage made in heaven, and your entryway into this heavenly abode. This is called Yoga (‘union’).   

For most human beings, a personal God is more appealing than an abstract Absolute. While one way is not better than the other, the idea of approaching your own Personal God may seem easier and more relevant. And by encountering this Personal God, you reach the Absolute anyway.

Seek and Surrender

Pranama, Bowing Down to Guru

Seek God and surrender at his feet. By surrendering to God, you abandon your ego. You effectively give it to God. By placing your ego at God’s feet, you free yourself from the tyranny of the ego, that sneaky deceiver behind all attachments. This is why one bows at the guru’s feet. If you cannot do this, you cannot truly surrender. 

“God and Guru are two names, but the Truth is that they are forever One.” — Guru Gita 

The dissolution of attachment will begin when you sincerely bow down at your guru’s feet. By this gesture, the power of the ego begins to dissolve, taking attachments with it. This is the purpose of this practice. By it, you will come to God, and you will find that haven where once having gone, you will not be compelled to return again.

What you really are is not different from what God really is.

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

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Surrender & Self Realization – Bhagavad Gita, Ch 11, Vs 38 – 40

Eternal Divine Purusha
Eternal Divine Purusha – The first Individual in the Absolute to know and accept all Others.

This post addresses the first god, all-pervasiveness, the sound of Everywhere, and Self-realization.

In the story of the Mahabharata war, this Bhagavad Gita is a conversation between Lord Krishna and his devotee and childhood friend, Arjuna. Listening in, we receive the teachings of Lord Krishna as he relates them to Arjuna.

Arjuna now speaks to Lord Krishna:

You are the first god, the most ancient Purusha of all, the ultimate resort of all the universe. You are the knower, the knowable and the highest state, pervading the universe in endless forms.

Purusha – a Self-aware Divine Individual in the Absolute who knows one or more Others. Another Divine Individual known to Purusha is called Prakriti.

The first god – the first Divine Individual in the Absolute to become Self-aware and accepting of all Others as divine, and who therefore does not come into Being but remains the first and highest ‘god’. Those who regard God as an individual entity have accepted this Purusha as Personal God.

Eternal Divine Purusha who knows and accepts Another as Divine.
Prakriti, a Divine Individual, and Purusha, knower of Prakriti.

Gods and Ancestors

You are Vayu, Yama, Agni, Varuna, the Moon, Prajapati, as well as the Ancestors. I surrender, I surrender, I offer myself to You a thousand times over, and again and yet again I offer myself to You over and over again.

Ancestors – those who came before us. When one reaches perfection, one is liberated from rebirth, and the ancestors of that individual are also freed, even though they did not attain liberation in life or death. Not only are the ancestors those who came before us, but they are present in our DNA.

I am saying they are actually present in our DNA, that DNA is not just genetic information, not just hereditary traits, but the actual presence of unlimited and all-pervading Divine Individuals just like You.

Yama – Yama is said to be the lord of death, the lord of the spirits of the dead and the ancestors. But yama also means ‘pair’ and ‘that which holds pairs together’. Yama presides over the double helix of the DNA.

Of the eight limbs of Yoga, Yama is self-restraint, brahmacharya, the means of attaining the deepest form of concentration, meditation and wisdom.

Agni – fire, the fiery energy in the body that burns away impurities; the heat of tapas (‘to burn’).

Varuna – water, or fluidity; the eliminator of impurities. Fluidity also refers to adaptability, and the ability of hormones to pass through the walls of endocrine glands.

Moonsoma. In advanced stages of Yoga the moon represents the potential for perfection: Soma passes through endocrine glands to be purified by tapas and alchemically transformed into amrita, ‘the nectar of immortality’ which brings about perfection.

Vayu – wind, the breath, one of the five elements (air). In the body, vayu is called Prana, the Life Force.

Prajapati – a ‘god’ who brings forth and protects born beings.


Surrenders to You from in front and behind, and surrenders to You from all sides. You pervade everything, therefore You are everything. 

Having seen Lord Krishna’s true form, Arjuna has caught on to His all-pervasiveness, and the magic of surrendering to Him as Absolute God. And now he knows that he will never take any other course. He knows this surrender to be the God-action spoken of before, and his joy is heard in his words.


OM, the sound of Everywhere
OM, the Sound of Everywhere

One of the characteristics of the Divine, of God, and therefore of You, is all-pervasiveness.

This idea is difficult to grasp because it is not intellectually rational (remember that intellect is fighting on the side of the enemy in this ‘war’). The reason for this is that we are all identified with our bodies, which consist of physical matter located in space. But we are not physical bodies, and we are not confined to one place in space. What we really are is everywhere. The Divine Individual You is present in every body. The only difference between us as human beings, is that the arrangement of individuals within each body is uniquely different. This difference shows up in the skin ridge patterns on our hands and fingerprints, and in our DNA.

Self Realization

Most of us recognize that, in some way, we are all connected. But this connectedness is not something running between each of us, connecting each of us to other individuals. Everyone of us is within every one of us. We really are Divine Absolute Unlimited Individuals, and we are everywhere in everyone. This is why we have essential spiritual principles for living in sync with this Truth: What you do affects everyone.

Jesus said, “What you do to this man, you do to Me.”

This is the Truth that is behind Self Realization, the emergence of the Real You. This is revealed in life when you are in sync with the Real You—living like That, acting like That, being like That. This in turn brings you happiness and joy, a good life, and the ability to reach complete freedom and perfection if you so choose.

Living and being in sync with your True Self will ultimately bring you to Self Realization. Moving yourself in this direction is the greatest service to the world that you can ever give. All other kinds of service are temporal, but this service to others by making your own progress toward Self Realization, can only grow.

Anandamayi Ma

“I am what I was and what I shall be.”
Born April 30, 1896, died August 27, 1982


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“Self-realization IS God-realization, and God-realization IS Self-realization.” — Anandamayi Ma

I was lost in the bliss of Her presence while putting this slideshow together (it took a long time).

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

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Arjuna Asks to See Krishna’s True Form – Bhagavad Gita, Ch 11, Vs 3 – 4

Cosmic Form of Lord Krishna

The Power of God in You

Upon seeing the power of God in everything around you, it is only a short hop to realizing that God is also in you, as You. 

Arjuna Asks to See Krishna’s True Form

In this conversation between Lord Krishna and his devotee and childhood friend, Arjuna asks to see His true form.


O Supreme Lord, as You have described Your Self thus it is so. Now I wish to see Your original sovereign form.  

The First Purusha

This ‘original, sovereign’ individual is puruṣottama, a compound of puruṣa and uttama. Earlier we learned that purusha is the Divine Individual in the state of knowing Other-than-Self (another Divine Individual). This is only one step away from adhyatma as described in verse one, the Self-existent Individual in the Absolute before Creation.

Uttama means first and highest, and puts Krishna (Vishnu) in the position of being the first Divine Individual to know Other-than-Self. This has had the effect of bringing about Creation, and causing us to think of “God” as an individual entity more powerful than ourselves. We are only half wrong about this. In what it is that we really are, we are all exactly the same as Purushottama, and have all the same qualities as That. But we were not the first (uttama).

Even though we are drawn to think of God as a separate individual entity, this First One of us is not more powerful than ourSelves, for all Divine Individuals are the same. But because we do not live in this Reality, we turn to this Purushottama in reaching out to God. Thus does this error in our thinking work to our advantage, for we have forgotten who and what we are, and Purushottama serves the function of Absolute Personal God for us.

Furthermore, because humanity perceives purusha (Self) as male and prakriti (Another) as female, we have gotten ourselves into the habit of thinking of God as male, whereas adhyatma as Purushottama is beyond all such distinctions.

O Lord, if you think it possible for me to see, then cause Your Imperishable Self to be seen by me.

Now Arjuna wants to see what Lord Krishna really looks like. He understands that Krishna is what He says He is, but if this is something that can be seen, he wants to see it. Now we must remember that a ‘form’ suggests the Relative Realm of Creation, not the Absolute and Highest of God from which all this comes. Keep this in mind as we go through this chapter; it will answer the inevitable questions that will arise.

This will all become apparent in the next verses as Lord Krishna shows Arjuna His form. It is an experience in two phases: He sees the whole universe in Lord Krishna’s body, and enters into this Cosmic Form and has a hard time tolerating it. Lord Krishna grants Arjuna this privilege in our next issue.

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

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