Embraced by God – Bhagavad Gita, Ch 11, Vs 52 – 55

Ascension to Godhood

Embraced by God

Entering into God, being embraced by the divine surrounder, suggests that God is other than you. This is important. It does not mean that the your Real Self is not God, but that you will find the joy you have always wished for, the fulfillment and happiness that you so desperately seek, by entering into God. In these verses, Lord Krishna tells you how to do this:

Stop thinking about “self” and devote yourself solely to God as other than you. Do this as your meditation for a period of time, preferably on a day-to-day basis, or do it every day, all day long. All the practices mentioned below have merit, but this shortcut is a gift to you from God.

52 – 53
Krishna spoke:
This form of Mine that you have seen is difficult to behold, even for the gods, who are constantly wishing to see it. Not through the study of scriptures, austerities (tapas), gifts, or making sacrificial offerings to gods and ancestors, can I be seen as you have seen Me.

54 – 55
But by devotion not directed elsewhere, I can be known, truly seen and entered into. One who does My highest action with devotion to Me, with all attachments abandoned and free of enmity toward any being, comes to Me, Son of Pandu.

Seeing, knowing and entering into God, is to be embraced by the Divine Surrounder. This is made possible through sole devotion, trust, faith and love of God in the performance of the Highest Action (God-practice) with non-attachment and non-enmity toward all beings. 

These prerequisites for Godhood are specifically mentioned for a reason. This ‘highest action’ taught by Lord Krishna has been misused for various purposes, such as seeking power or fame, and Lord Krishna wants us to know that, even if such a goal were to succeed, it will not last, and it will not lead us to Him — to seeing, knowing and entering into His state of Godhood.

Son of Pandu

Arjuna is the son of Pandu, which means ‘pale, white’. He is fair-skined, and of the race of the Sun, whereas Krishna, which means ‘dark blue-black’ is of the race of the Moon. These two together, along with their position in the middle between two armies, suggest that the Bhagavad Gita is an exposition on Hatha Yoga.

Hatha Yoga is the union of Sun (prana) and Moon (apana). This union takes place in the middle, between the these two opposing forces in the body. This union is the awakening of the evolutionary force: kundalini.

Taking a Chance on God

Taking into account the gambling that got the Pandus into their present situation (a war), we also think of the Pandus as risk-takers. This suggests that Hatha Yoga is advanced by our being willing to take a chance.

Risk suggests that we are not in control. This lands us in the world of surrender, and taking a chance on God. But we are not going to just surrender, we are going to take Lord Krishna’s teachings seriously and surrender only to Absolute God as the ultimate form of Devotion. And now ‘risk’ is turned into faith, trust, love, and surrender to God as the most expedient means of attaining union with That.

You get what you surrender to.

There are conditions to this Highest Action: (1) devotion to Absolute God, (2) all attachments abandoned, and (3) freedom from enmity toward any being.

We might say that this Highest Action is one’s determination to surrender to Absolute God, and this works, for once having done so, that Highest Action will begin to materialize in meditation in the form of kriyas (spontaneous purifying actions). At first these kriyas are mostly mental, but they soon begin to include the physical, and one experiences spontaneous movements of the body.

The spontaneous movements of the mind are no surprise to anyone, but when movements of the body begin, the practitioner begins to doubt his or her surrender: “I had the thought in my mind of the body moving before it actually moved, so was my mind making it happen?” By continuing the practice, these kinds of doubts will all be washed away.

Absolute Devotion to Absolute God

Here I would remind those of you who are engaged in surrender sadhana, of the importance of differentiating between surrendering to Relative God (God in general, including the Cosmic Form) and Absolute God, God’s “highest nature.” You must resort to, surrender to, only the Absolute, whether Personal or Impersonal.

Godhood“Earth, water, fire, air, ether, mind, intelligence and the sense of self as the doer of action (ego), are the eight parts of my relative nature—such is My inferior nature. But know this as different from My highest absolute existence by which this world is sustained.” — Bhagavad Gita, Ch 7, vs 4 – 5

If you feel you don’t know God well enough to know what you are surrendering to, contemplate the word “absolute”. Look it up in a dictionary. All you need is an idea of God as Absolute for surrender to work for you. Lord Krishna has given us tons of defining characteristics of both Relative and Absolute God in this chapter alone, and there are more in other chapters.

With All Attachments Abandoned

Most of you will be flinching at this. You are attached to people and things you have desired and acquired, and the idea of not being attached to them in order to keep them is understandably uncomfortable to contemplate.  Let me reassure you that you can easily “abandon all attachments” once you realize that no one wants to take anything away from you, and that this non-attachment is only for the duration of your meditation. If you stay with this meditation, non-attachment will begin to spill over into your life over time, to the degree that you let it.


Ultimately, you will discover that being attached to something is a form of bondage, no matter how sweet it is, and you will come to like the idea of letting attachments go. You will also discover that this doesn’t mean that the person or thing you are attached to must go away. It is your attachment to that person or thing that goes away.

  • When you can enjoy something without being attached to it, you will enjoy it more.
  • When you can love someone without being attached to them, you will be giving them the gift of freedom, and your love will grow deeper.

An attachment is wanting to keep something you already have. A desire is the want of something you don’t have. It is worthy of note that abandonment of desire is not mentioned as requisite for entering into God.

I am that desire in man that is not contrary to Truth” — Lord Krishna

Free of Enmity Toward Any Being

Tapas - sweet and kindThis is the first step of the first step of Yoga. You may know it as ahimsa, non-injury, non-killing, non-violence. This includes bearing malice (mental), hurtful speech (emotional), and physical or material harm. This applies to all beings, including yourself. The minute you violate ahimsa, you instantly move yourself further away from God/Truth, and Self-realization becomes even more illusive.

Embraced by God

So keep these things in mind when you walk into your meditation room: “I am completely harmless. I am lovingly devoted to Absolute God. I am not attached to anything.” Then surrender to Absolute God with singular devotion. Trust God and don’t worry. God is now in charge of everything, and preparing you to enter into, and become embraced, by God.

When your alarm sounds, give yourself some down-time before returning to other activities. Your sadhana can continue at other times by practicing non-attachment and non-injury in daily life.

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

Surrender  Meditation & Life Mastery

Natural Surrender Meditation is spontaneous and non-forceful. It will take you on the most amazing journey you will ever experience. Explore shaktipat kundalini yoga meditation in three forms.

Life Mastery synchronizes you and your life with your naturally divine characteristics and the Real You emerges. Attain and maintain success. Gain greater self-awareness and a happier life.

Every step you take pulls every one of us with you.


The Power of God (and You) is Unlimited – Bhagavad Gita, Ch 10, Vs 40-42

The Power Of God Everywhere

The Unlimited Power of God & You

The manifestations of God in the world, in you, and in the entire universe.

The eighteen chapters of the Bhagavad Gita is a conversation between Arjuna and his childhood friend and Guru, Lord Krishna. Arjuna has asked Him to explain how He, as Absolute God, exists within Creation (beginning with verses 19-20, “God in You”):

There is no limit to My divine, super-human power, Scorcher of the Foe. These accounts I have mentioned are but a small portion of my manifestations extending everywhere.

Scorcher of the Foe. Now Lord Krishna addresses Arjuna as Scorcher of the Foe. The Sanskrit means ‘destroying the enemy’ specifically through heat, or burning. But who or what is the enemy? and what is meant by burning?

The enemy refers to the enemy of yoga. The enemy of yoga is ‘impurities’, things that aren’t where they belong, and which cause interference in achieving yoga (union). Because you are devoted and persevering, the enemy of yoga is your enemy, the infidel.  

The word for heat or burning is tapas, meaning ‘to consume by fire, or heat’, which points to destroying impurities as opposed to eliminating them. This is the job of Prana, the Life Energy in the body. Because this energy really is your life, it is motivated because keeping you alive is its job.

This energy becomes quite fierce during the hatha yoga stage of yoga sadhana (sun-moon union practice), whereas in earlier stages of this practice, one becomes very cold as the cooling energy (apana) rids the body of impurities through elimination. But for a Scorcher of the Foe, they are destroyed. The implication here is that Arjuna is now engaged in hatha yoga as taught by Lord Krishna in this and earlier chapters.

41 – 42
Whatever exists through My superhuman power, you should understand with certainty, that its existence originates from a mere fraction of My power. But what is all this to you, Arjuna?  Just know that the entirety of Creation is firmly situated in a mere fraction of Myself.

A mere fraction. Makes you think, doesn’t it. This is Absolute God, having taken embodiment, speaking to Arjuna (and to us) for his benefit (and ours).

What is beyond this Creation that we don’t see? As beings, we are living in and aware only of this small fraction. More to the point, we are living in and aware of only a small fraction of this small fraction! Doesn’t this make you want to expand your consciousness? I don’t know about you, but I have always found this to be very compelling. I have spent the better part of my life in pursuit of it, and have had a few peaks by practicing the Yoga taught in these chapters by Lord Krishna.

“But what is all this to you, Arjuna?” Lord Krishna wonders why Arjuna is forever wanting to have Him explain more and more about Himself. But we know the secret. We know that Arjuna has become enraptured with listening to Lord Krishna’s revelations. It is not just what He is teaching, but that He is teaching it to Arjuna, speaking to him, His attention fixed on him. Arjuna is wrapped in this loving cocoon of joy and doesn’t want it to end.

For Arjuna, whose banner (standard) is the Great Devotee, Hanuman, nothing could bring him more happiness. So he keeps coming up with questions for his Guru, Lord Krishna, in order to retain his hold on the divine joy of devotion under the very best situation of all: direct contact, direct experience of God.

The Eight Superhuman Powers

1  अणिमन् animan, the power of becoming as minute as the most discrete particle (smaller than an atom); the power to move unobserved; the power to disappear.

2  लघिमन् laghiman, the power of lightness, the power to treat an otherwise serious matter with lightness or humor (traditionally, becoming lighter than a feather: weightlessness) 

3  प्राप्ति prapti, the power to penetrate everywhere (omnipresence) and acquire or attain anything (like touching the moon with the tip of the finger)

4  प्राकाम्य prakamya, the power of irresistible fiat (proclaiming that “it is so”, and so it is—your word is cause; you name it, you claim it)

5  महिमन् mahiman, the power to become Great; greatness, magnitude, might, majesty and glory (the magical power of bigness)

6  ईशिता ishiti, supreme power and sovereignty (independence)

7  वशिता vashita, the unlimited power of irresistible charisma (the power of overcoming or subduing to one’s own will by magical means, i.e., fascination, bewitchment, subjugation)

8  कामावसायिता kamavasayita, the power of mastery over all desires (mastery over something means that is no longer the master over you)

NOTE:  The sequential unfoldment of these powers is best understood by reading them from the bottom up.

End of Chapter Ten

Vibhuti Yoga – The Yoga of Power

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

The most effective form of Spiritual Development always has two parts: authentic meditation and practices for daily living.

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VIII:23 The Day and Night of the Yogi

Will you continue to become embodied in worlds of temporal happiness and sorrow at death? Or will you rise above this dilemma and reach the Eternal Happiness of the Imperishable Absolute?

In “Brahmā’s World” and “The Day and Night of Brahmā” we learned that those who have not gone beyond worlds of temporal happiness and sorrow at death are subject to reincarnation, and that rising above this dilemma lies in becoming a ‘yogi’, one who unites Day and Night.

The Day and Night of Brahmā refers to ha-tha yoga, ‘sun-moon union’—the warming sun energy and the cooling moon energy unite (yoga) within the body to awaken Kundalini (the evolutionary force is accelerated). Having achieved hatha yoga, one is a yogi, the subject of the next few verses.

It is important to understand that terms like ‘yoga’ and ‘yogi’ should not be limited to the idea of religion. Yoga is a science that is not recognized in the western world, though it does fit the western definition of ‘science’. Yoga is meant as a term for the practices that prove God, Truth, the Imperishable Absolute, or whatever your word is for That. Because you cannot prove it to anyone but yourself in your own ‘lab’ (meditation), the western world does not recognize this science. But its practice is universal. For example, Buddhism, which is now a religion, is based on the teachings of Buddha, who was himself a yogi. The same is true for Jesus, and numerous others.

By the continued practice of hatha yoga, the yogi reaches beyond the worlds of Brahmā, kundalini becomes prominently active above the diaphragm, and union becomes the union of the yogi with God (Brahman). Now the sun is known as kundalini-shakti and the moon as soma.

  • Kundalini-Shakti is the accelerated (awakened) evolutionary force (kundalini), brought about by Shakti, the intelligent instigator of all action.
  • Soma, which is produced by the pineal gland, is precursor to amrita, the nectar of immortality (remember that the goal is now the Imperishable).

Of where and when the yogi goes at end-time, to non-return or to return again, I shall now speak, Bull of the Bharatas:

  • Bull of the Bharatas – an epitaph of Arjuna meaning ‘always seeking knowledge’. The Bhagavad Gita is a dialogue between Lord Krishna, who is now speaking, and his disciple, Arjuna. 
  • End-time – death of the body, or the end of time, i.e., the timeless state of union (yoga) with God.

By taking things to a microcosmic level, we can learn where in the body the evolutionary energy, kundalini, is at death that determines the outcome of rebirth (reincarnation) or non-return for the yogi.

The next verses give the conditions of release or rebirth as per the yogi’s stage of sadhana (practice), and concern Raja Yoga. One has to have reached Raja Yoga in order to be liberated from the cycles of birth and death. One who has fully completed Raja Yoga will reach a higher plane after death than one who has not. 

 To be continued….

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