Wednesday, December 31, 2008

Furthur chaos as Jove nears his deep debilitation point !


Sunday, November 30, 2008

Saturday, November 29, 2008

Sunday, November 23, 2008

Tuesday, September 30, 2008

Monday, September 29, 2008

Wednesday, September 17, 2008

Tuesday, March 18, 2008

Redeem Thyself by thyself !

Redeem Thyself by thyself
Condemn thy Self not !
The Self is one's enemy
As well as its bosom friend !

The intellectual is antinomic and dual
The Heart is not ! It is Absolute
That explains the reason why
Bridal Mysticism is extolled !

The great poets of yore
Extolled this Mysticism as the noblest
More nobler than the Intellect's path
Or the path of Action divine !
Extolling the Absolute Beauty which Thou art
With love Universal, ineffable
Is rewarding, as Self is actualised
Effortlessly, all glory is Thine !

Work is Worship, duty is divine,
Thus sang the Yogis of Karma
But its result is distant and remote
The Upanishadic Wisdom divine
Is difficult to comprehend !
As it is defining the Indefinable
Limiting the Illimitable !
Its concepts are abstract & abstruse
Vague to the intellect ordinary !

Hence the greatest path
Is unalloyed love for Thee, Bhakthi !

Monday, March 17, 2008

May I identify with the Universal "I"

O Bliss and Conscioussness Absolute,
Dont let me identify with the little "I"
May I identify with the Universal "I"
May I identify with Thee !

Wednesday, February 13, 2008

Light In The Bridal Chamber

V.W. Frater William J. Morris, VIIo

"If anyone becomes a child of the bridal chamber, he will receive the light. If anyone does not receive it while he is here, he will not be able to receive it in the other place. He who will receive that light will not be seen, nor can he be detained. And none shall be able to torment a person like this, even while he dwells in the world. And again when he leaves the world, he has already received the truth in the images. The world has become the Aeon (eternal realm), for the Aeon is fullness for him. This is the way it is: it is revealed to him alone, not hidden in the darkness and the night, but hidden in a perfect day and a holy light."

This quotation is taken from the edition of The Gospel According to Philip, edited by James M. Robinson, The Nag Hammadi Library, revised edition (HarperCollins, San Francisco, 1990). What follows are my comments on this passage.

To me, this passage sounds like many others in the mystical tradition speaking to the reality of inner visions of Light. The Jewish and Christian forms of gnosis believed that God is a God of Light, and that Children of the Light are destined to reconnect with this divine or heavenly Light again. I know of many Gnostic, Sufi, and Christian mystics who describe reaching a level in contemplative prayer where the Divine Light becomes
visible to them. They conceive of the soul as being the "bride," and God as being the "Bridegroom." When the two become one in the bridal chamber of mystical union, the Light appears, then soul and oversoul are truly one in the Mystery of Light.

Orthodox mysticism, to this day, views contemplation of the divine Light as a way to experience union with God. They call it "Theosis." Sufis also say that: "By the Light of Allah I see Allah." By seeing God's Light, the soul is drawn like a magnet back to the Place of the light.

This paragraph from Philip also speaks of divine protection as a result of seeing the Light of heaven. One is protected from the forces that seek to keep the soul confined to the lower planes. These would be the archons (rulers), principalities and powers, the Demiurge (false god), the hierarchy of negative or dark spirits that, in the gnostic system, try to prevent the soul from ascending through the heavens. In the East, these would be the forces of Maya or illusion, Yama (the god of death), and the Kal Niranjan
(Lord of Time). The Kal is the eastern name for the very same gnostic Demiurge, the universal mind-god who wanted his own realm to rule over.

To contemplate the divine Light during this life is preparation for the afterlife, and like other schools of mysticism, the community that wrote Philip advocated seeing the light now, in order for one to be assured that one would go to the place of the Light in the next life. St. Symeon the New Theologian of the Orthodox tradition expressed the same idea a found the Gospel of Philip. This is a point that both Gnostics and the Eastern Orthodox Christians agreed upon.

The Gnostics who wrote and studied the books of the Nag Hammadi Library very much saw heaven as a present tense reality for the mystic-the veil between "this life" and "the next life" was much thinner in their view than it is today in conventional Christianity of the West where that veil seems to be almost completely impenetrable, made of concrete. Not so for the ancients however, who thought that it was possible for living human beings to see God, see visions of Light, converse with angels, and travel in spirit to the heavenly realms while alive in the human body.

Heaven is also for the living, in fact one must, in some Gnostic systems, have access to the heavens now, making journeys of mystical ascent while alive, in order to assure safe passage in the afterlife. Thus, the gnostic writings focus upon the journey of the soul ascending through several different heavenly realms on the way back to the Supreme Being. This concept of souls travelling through several heavens on the way back to the One is not confined only to gnostic literature, it's also found in the New Testament, books of Enoch, Dead Sea Scrolls, and, in fact, many of the apocryphal books that didn't make into the fourth century bible canon presented the view that there are several heavens and that human beings: Enoch, Isaiah, Baruch, Moses, Paul, Thomas, James, Peter, Mary, John, other
Children of Light (you and me) can experience this as well. "But when I came, I opened the way and taught them, the chosen and the solitary, the passage by which they will pass-those who know the Father...." (Dialogue of the Savior, Nag Hammadi Library).

As to their methods-how Gnostics did it-that information, for the most part, is not written down. Books like Pistis Sophia and the Gospel of Thomas speak of the "Mysteries of the Kingdom of God," alluding to things "taught to the disciples in private." "Jesus said, 'I disclose my mysteries to those who are worthy of my mysteries." (Gospel of Thomas, saying 62)

The writings of Dionysius the Areopagite and other mystical Jewish, Christian, Gnostic, and Sufi texts, suggest a need for spiritual Knowledge to be transmitted from teacher to student via a process of initiation. Then, like now in the schools of spirituality, the view was that this Knowledge is only something that a few people are interested in, so is meant only for those who are ready for it. Something like the familiar axiom: "When the student is ready, the Master will appear."

I suspect these mystics wanted to keep their contemplative practices quiet as they would seem way too "sci-fi," to "far-out" to most people. Some parts of the Gnostic and Mandaean scriptures resemble the near-death experiences that people report these days: Light, tunnel of Light, Being of Light, life-review, revelations, visions of the heavens, souls as sparks of Light or pure energy, angels, beautiful heavenly music, and upon being returned to the waking state, a major repentance or changing of one's life takes place, with the visionary being transformed into a loving and compassionate soul as a result of these kinds of encounters in the worlds of Light.

Article Source : Sric Canada

Bridal Mysticism in the Narada Bhakti Sutras

In his introduction to Arunachala Aksharamanamalai, Dr T. M. P. Mahadevan writes the following: "In bridal mysticism, the devotee considers himself to be the bride of God. He employs the intimate language of love in conversing with his Lord. All the processes connected with carnal love are observed to take place between the devotee-soul and the bridegroom, except the carnality. The devotee pines for, cringes, cajoles, chides and quarrels with the Beloved. There are courtship, union, separation, and reunion. In that phase of mysticism which is known as bridal mysticism, the mystic revels in the love-play with the Divine. The culmination of this sadhana, however, is the Realisation of non-duality. Love is never satisfied so long as the dualistic consciousness lasts. Where twoness is, there is no true love. Love is oneness; ananda is Advaita; the Atman is rasa.In Sri Ramana's love-litany we have this clearly taught. ...In the first verse* of Arunachala Aksharamanamalai he speaks of the 'I am Arunachala' experience. When love matures and realises itself, there is nothing but Arunachala. Arunachala is all; all is Arunachala. This is the plenary experience which is advaita."

*O Arunachala! Thou dost root out the egoity of those who think 'I am, verily, Arunachala!'
(from Arunachala Siva - Translation and commentary by Dr T. M. P. Mahadevan, Tiruvannamalai; 2000)

In Srimad Bhagavatam, Skanda 10, Chapter 29, we find Sri Krsna remonstrating, in jest, with the Gopis of Vraja. He advises them that they must not abandon their husbands and families and embark on a relationship with a paramour such as Him, for that would put a serious stain on their reputation and would surely lead to a tremendous fall from Grace. He advises them it would be easier if they saved their reputations and simply returned to their homes and took to devotional practices such as hearing and singing about the Supreme Lord.'The Gopis retorted that they had abandoned all to serve Him, alone, and that, in any case, the blissful Self of all had already stolen their minds and removed any delight that they may have had in family life. In fact, they advised Sri Krsna that if He persisted in sending them away they would attain association with His Lotus Feet through their already constant meditation and thus their bodies would be consumed in the fire of tapas. Those Gopis who had been unable to attend on Sri Krsna personally, perhaps because they had been shut in their homes by their concerned families, gave up their bodies, all karma burnt up by the intense tapas of separation, and immediately attained Realisation of the Self.

Monday, February 11, 2008

Goda: Andal's Divine Union With Sri Narayana

By N N Subramanian

Andal's Divine Union With Sri Narayana

The Tiruppavai, a 1,000-year-old collection of 30 Tamil songs in praise of Krishna, was composed by Goda when she was barely 15 years of age. It is sung during the month of Margazhi in Tamil Nadu, between mid-December and mid-January. The Tiruppavai is also called Godopanishad because it contains the quintessence of the scriptures.

An incarnation of Bhudevi, Goddess Earth, the consort of Mahavishnu, Goda's appearance was to show us the pathway to God through bridal mysticism - looking upon God as the bridegroom.

One day, Vishnuchittar Periyalvar was gathering flowers for the daily puja at the temple when he found a child under a Tulsi bush in his garden. He took her home and brought her up as his own child. He named her Goda (or Kothai, in Tamil), meaning 'maiden' or 'song-girl'; also 'giver of cows, speech or light'.

Goda grew up listening to the sweet tales of Krishna her father narrated to her. Goda's dream was to marry the Lord. Daily, she would wear the garlands her father strung for the temple deity and peer into the well to admire her reflection in the water. One day, her father saw this and saddened by her impiety, he forbade her from ever touching the flowers meant for the Lord.

The next day Periyalvar took the garlands to the temple. That night the Lord appeared in his dream and said that only the garlands worn by his daughter were dear to Him. From then on, Goda would wear the garlands first and then send them to the temple. Soon she came to be known as Sudikkodutta Sudarkodi (the lady who offered garlands to God after first wearing them).

Goda became lovelorn. Long before dawn, she would go door-to-door, rousing her friends. Singing loudly the praises of Krishna, they would arrive at the palace of Nandagopa, and wake up everyone there, including Krishna. They would appeal to the Lord to provide them with conches, drums, lamps, flags and festoons. They also wanted Him to reward them for singing His praises. Finally, Goda would disclose to Krishna the true purpose of their visit - to be granted one boon that they could be with Him always.

Goda's Nacciyar Tirumozhi (poems of the Lord's bride) is a longer composition of 143 verses in which she expresses her love for Krishna in moods ranging from the agony caused by the pangs of separation from Him to the ecstasy born of union with Him.

As Periyalvar watched with grave anxiety his daughter's boundless love for Krishna grow, he was perplexed; how could he arrange a marriage between a mere human being and the Supreme Lord of the Universe? Krishna announced to Periyalvar in a dream that He would take care of that. Krishna spoke to the temple priests of Srirangam and told them to go to Srivilliputtur and escort His bride-elect to Him.

On the appointed day, Goda, in bridal finery, was taken in a palanquin from Srivilliputtur to Srirangam right into the sanctum sanctorum. Softly stepping down from the palanquin and proceeding with a swan-like gait towards the deity reclining on Adisesha, Goda climbed onto the serpent-bed. Then she just disappeared, getting absorbed into Him.

At Periyalvar's request, the Lord agreed to a traditional marriage ceremony which was performed on the panguni uthiram at Srivilliputtur. Every Vaishnavite temple in Tamil Nadu has a shrine for Goda who came to be known as Andal, 'she who rules', because she rules over the heart of Lord Narayana Himself; and Andal's divine marriage is celebrated to this day, every year, on the panguni uthiram day.

Article Source :

Bridal Mysticism: Story of Meerabai

by Jyotsna Kamat
Page Last Updated: December 21,2007

Saint Mirabai (1547-1614 A.D.)

As the more famous (than Andal or Akkamadadevi) of the female saints of India, Bhakti Mira or Mirabai can be considered as one of the foremost mystics of the world. Worldly comforts never attracted these mystics. They have left beautiful songs and hymns to posterity which are sung to this day.

To Andal, Akkamahadevi and Mira, the soul was the eternal bride and the Lord their eternal Bridegroom the eternal Bridegroom . All the three excelled in the life of renunciation and divine realization. They lived in entirely different regions, wrote in their respective language in different age and Milieu, but became legends in their lifetime itself, by the austere life and single purpose of pursuit of God and finally divine attainment. This life is extremely difficult irrespective of gender to practice and attain salvation.

Mirabai was a princess of Rathod clan and belonged to Medath of Rajasthan. Rana Ratan Simh was her father. (Rana is the word for "Raja"). Even from childhood she exhibited spiritual traits. She was passionately attached to the idol of Giridhar Gopal, a form of Lord Krishna.

Refusal to Commit Sati and Marriage to Krishna
She was married to crown prince of Chittore. But shortly after, her husband Bhojraj and father-in-law Rana Sangh died. Mira refused to commit Sati, as was the practice among Rajputs. She was by conviction wedded to Giridhar Gopal, and death of "earthly" husband had no meaning to her. She spent all her time in praying, meditation, singing and dancing before her beloved idol, installed in the palace premises. The place started attracting many devotees, wandering saints and spiritual seekers. Mira found great solace in their company.

But this strange behavior was not acceptable to royal household and the ruling king, her brother-in-law. They thought of various modes of diverting her attention and save the glare of public. (Rajput women then and even now (year 2001) observe strict purdah) .Some songs of Mira reflect the agony and persecution she had to undergo. But her Giridhar Gopal always proved her savior.

"The Rana sent Mira a basketful of flowers with a snake inside. Mira absorbed in worship, put her hand into the basket to take flowers. Oh God! The snake had changed into a Saligrama! (Saligrama is a small round shaped black stone from the Gandaki river in Himalayas and is worshipped as a symbol of Vishnu).

Determined to kill Mira, the Rana sent a cup of poison. She prayed to Gopal and drank it. The poison turned into nectar. The Rana got a bed of sharp nails and Mira was made to lay down on it. But the nails turned to flowers. Mira was saved from all these dangers by none other than her Lord. Now intoxicated with immense love, she wanders all over in search of her Lord, dedicating herself to him entirely" she sang.

When many plots failed to kill Mira, it is said that Rana, the new king, cursed her "Why shouldn't this ignoble woman drown herself and die?"

Mira came to know about this wish and thought it would be a great relief to her royal relations if she put amend to life by jumping into the river. But in the nick of time divine voice addressed her. "It is a great sin to kill oneself... go to Brindavan."

So she undertook pilgrimage to Brindavan. It is considered sport field of Lord Krishna. Brindavan, a sacred place, was abode to several holy men. Jeeva Goswami had taken a vow never to see a woman--even her shadow! So, disciple of Goswami stopped her. "The Swamiji will not see any woman."

Mira laughed. "I though the only Man in Brindavan is Shri Krishan. now I see, there is a rival to him!"

In the Bhakti cult the love of the wife for her husband is said to be the best form of devotion. Hence all devotees in this world are women and God is the only man. In Brindavan the only man was supposed to be Krishna and other men and women were gopis, as gender distinction did not exist among real Bhaktas. If a devotee really felt as a gopi, he could never refuse to see another woman devotee. If anybody thinks himself a man it amounts to being a rival to god.

Mirabai's words stung Goswami and he at once understood the hidden meaning. He came out from cottage, bowed to the great lady and escorted to the hermitage.

From Brindavan she went to Dwaraka singing and praying. "I discovered the great secret in uttering the name and learnt it was quintessence of sastras. I reached my Giridhar through prayers and tears."

She gave many helpful suggestions to spiritual aspirants. "Oh my mind! You must do spiritual practice and worship.

"To love and live for Him" was the central theme of her songs. "Without pure love, the darling son of Nanda cannot be attained."

It is said that Mira got merged into the idol of Krishna in the temple of Ranchod at Dwaraka.

More than 400 songs ascribed to Mira known as Padas (lyrics) have been collected. She herself set tune to her songs and sang in soul-stirring divinely sweet voice. "Rag Govind" and "Rag Mira Malhar" are her creations. All her songs could be set to music easily and have become immensely popular throughout India, an indication to national solidarity established through Bhakti and through music.

Article Source :

Bridal mysticism at its poetic best

WHEN THE Bhakti Movement initiated by Poygaiazhwar, Bhoodathazhwar and Peyazhwar had begun to sustain the common man who had been confounded by many religions all of which pampered the priestly middlemen and indulged in soulless ritualism, Tamil literature grew wings as well. The Azhwars experimented with many prosodic variations. Equally rich was the Azhwars' contribution to the genres. Dandakams, Madal, Thoothu and Tiru-palli-ezhuchi are some of them. The most important was their use of bridal mysticism.

Though prayers are aplenty in Vedic Sanskrit literature and the literature of the classical age, no one had tried to approach the Lord as the Eternal Bridegroom, conceiving the individual soul as the bride. When the Azhwars began writing mystic prayers to the Supreme in "Illuminating Tamil" (Gnana-Tamizh), they absorbed the genres of ancient Tamil literature with effortless ease. Sangham poetry used the love between man and woman as the appropriate metaphor for what happens in the inner recesses of the mind.

The Azhwars borrowed the idea to explain to their listeners the aspirations of the individual soul eager to join the Supreme, the mystic moments of togetherness between man and God and the unbearable consequences of separation that torture the individual. Nature is also drawn in, to help in this process. The gift of such bridal mysticism by Tamil Azhwars spread all over India, and even the stately Sanskrit language has been tuned to the wavy movements of a creeper in Jayadeva's "Gita Govindam".

Though Tirumangai Azhwar and Nammazhwar have made sure approaches to God taking on the voice of a young girl, it is Goda Devi's poems that are cited as the height of bridal mysticism. Peria Achan Pillai says that because Goda Devi was a woman, such longing for her Lord gushed forth. Born under the Pooram star in the month of Adi, and raised in the house of the great devotional poet, Periazhwar, devotional diction became almost second nature to her. She sang, and the thoughts swirled around in perfect prosody. Hence, her poems mark the beginning of bridal mysticism in India's sacred literature.

Goda Devi's verses in this genre are utterly natural. The 10 verses in the Ninth decad located in Tirumaliruncholai (near Madurai) are enough to show the fire of aspiration is burning in the depths of Goda Devi's heart. Yet she is consumed by this fire of divine love. It is the rainy season on the hills which has made the atmosphere cool but the aspirant's heart continues to be a burning brazier. The instinctive love for all creations is turned into Nature poetry by Goda Devi.

There are subtle changes in the thought-currents of Goda Devi. "Isn't there a certain friendliness in the smile of dark ironwood blossoms and Kuruvilai flowers? For these are dark-skinned, like the Lord's complexion." So she speaks to them. "The Lord has as good as stolen her bangles. She has grown thin pining for his presence, and the wrists can retain the bangles no more. Perhaps these friendly flowers can suggest a way to arrest this rapid decline." There is no answer except that the flowers are dancing in the breeze. How can they be so cruel?

There is a direct prayer — an attempt to make a personal approach — a familiar ploy of taking a vow for the flow of Grace. So Goda Devi spells out a promise:

"A hundred pots of butter; A hundred pitchers of sweet pudding;

Such is my promise to Tirumaliruncholai Lord; Will he come and accept this offering of mine? If only the Lord comes here today; Receives my gift and enters my heart; I promise lakhs of such pitchers; And eternal servitude at his feet."

The promise of eternal servitude (aahum seyyan) is an indication of the symbolic significance of the offering. It is not Moksha that Goda Devi wants. Her goal is Kainkarya, an unbroken closeness to the Lord. It is the same ideal that prompted Lakshmana to give up the comforts of regal living, and his bride Urmila. Eternal servitude to the Lord is symbolised by Adisesha who is a throne, a bed and an umbrella to Narayana. It is said that Sri Ramanuja (considered an avatar of Adisesha-Lakshmana) recognised the aspiration behind these two verses of Goda Devi. Of course she had had no time to fulfil her vow as she merged with the Lord the moment she came face to face with Him in the Srirangam temple. On her behalf, Ramanuja offered hundreds of pots of butter and sweet pudding to the Lord. Hagiology assures us that the next time he went to Srivilliputtur, Goda Devi's voice called out to him. "Come, come, elder brother." Since then, devotees have always considered her to be the younger sister of Sri Ramanuja.


Article Source :

Meera Bai, fine exemplar of Bridal Mysticism

CHENNAI, JULY 4. Many are the paths open before devotees to reach their goal. They can choose any one of them, to have their objective fulfilled depending on what is best suited to them. For some, service to God may be preferable, some treated God as their child, while others held Him as their master. Yet to some, He was their ``beloved''. Some considered Him as their friend. But one thing is commonly available in all of us and we can always make use of it, that too very effortlessly. That is ``Divine Love''.

This pure love for the Divine implies detachment from worldly life. Such devotees felt that God exists in them and they in turn were altogether His. Meera Bai was one such devotee who dedicated herself to Lord Krishna in the name of ``Giridhara Gopala'' as His spouse and exemplified the way of Bhakti. She sang her agony of separation from Him giving expression to bridal mysticism. She dedicated herself as the bride of God and translated her burning love for Him in the form of songs filled with messages for all others who seek Him. Even as a three-year-old girl, she developed an intense liking to an idol of Krishna. A casual remark, in jest, that her bridegroom (when she grew) would be Sri Krishna as ``Giridhara Gopala'' made a deep impression on her and from then on she started worshipping the Lord, adoring Him through songs and spending her time in the midst of godly souls.

In his lecture, Swami Mitrananda said Meera even after her marriage to a prince of the Rajput clan, continued her deep faith and love towards her ``Divine Spouse''. She was given freedom to worship and a shrine was erected for Lord Krishna. Listening to reports about her religious fervour and her lilting Bhajans and devotional congregations, Emperor Akbar, with Tansen, attended incognito, one such gatherings and moved by the scene there, revealed his identity and presented a necklace which was used by Meera to decorate her idol. Later furious at her conduct attempts were made to torture her and even to do away with her but the Lord saved her and she ultimately reached the feet of God. One among her numerous devotional outpourings refers to the power of the holy name of God and how chanting it with faith will help a devotee to cross the ocean of transmigration itself acting as a boat. ``Among all types of valuable possessions, God's name is the greatest wealth.'' No doubt, the mind cannot be controlled so easily but even as Lord Krishna states in the Gita, constant practice will surely make the recitation of Lord's name purposeful.

Article Source :

The Bridal Mysticism

by Jyotsna Kamat
Page Last Updated: December 22,2007

Bridal mysticism is a form of Bhakti as practiced by Andal and Akkamahadevi, wherein the devotee looks upon herself as a bride and the Lord as bridegroom. It is an example of sublimating all mental powers through power of imagination. The Lord, soul of all souls, is invoked for internal bliss and the craving for the Lord is evinced in the soul-stirring poetry written by these two proponents of the Bhakti movement.

The bridal mysticism gave way to yet another form of devotion in India where the women (abused, unmarried, or even married) could address God as their savior, and supreme lover.

I love the Handsome One:
He has no death
decay nor form
no place or side
no end nor birthmarks.

I love Him O mother. Listen.
I love the Beautiful One
with no bond nor fear
no clan no land
no landmarks

So my Lord, white as jasmine, is my husband.

by Akkamahadevi

Translated by A. K. Ramanujan

Article Source :

The Ecstacy of St Theresa of Avila

Saint Teresa's love of God and her desire for spiritual union with him found expression in a vision in which an angel pierced her heart with a golden spear and sent her into a trance. The erotic intensity of her vision is vividly suggested in this image by Teresa's swooning expression and languid pose, and by the deep folds of drapery, which convey her agitation.

Artist: Giovanni Lorenzo Bernini Sculpture: marble Life-size group 1645-1652 CE Site: Italy: Rome Location: Italy: Rome, Santa Maria della Vittoria, Cornaro Chapel


Teresa is clothed from head to foot in a loose hooded garment. Her feet are bare, the left one prominently displayed. Her eyes are shut, her mouth opened, as she swoons in ecstasy. Standing before her is the figure of a winged youth. His garment hangs on one shoulder, exposing his arms and part of his upper torso. In his right hand he holds an arrow that is pointed at the heart of Teresa.
Teresa of Avila (1515-1582) was a Spanish mystic who lived during the Counter-Reformation, a period of religious turmoil in Europe. Teresa founded several houses for discalced (or "barefoot") Carmelite friars and nuns, who sought to live according to the original rule of the order. This was a more primitive and ascetic form of monastic life than was practiced in Spain at that time. In addition, Teresa was author of numerous books, including her Life, a personal autobiography, the Way of Perfection, a handbook for her nuns, and Interior Mansions, in which she describes the many different steps taken on the path to mystical union with God.
Teresa described the soul's intense desire for God in the language of erotic passion. In this, she belongs to a long tradition of mystical experience that is known as bridal mysticism:
It pleased our Lord that I should see the following vision a number of times. I saw an angel near me, on the left side, in bodily form. This I am not wont to see, save very rarely.... In this vision it pleased the Lord that I should see it thus. He was not tall, but short, marvellously beautiful, with a face which shone as though he were one of the highest of the angels, who seem to be all of fire: they must be those whom we call Seraphim.... I saw in his hands a long golden spear, and at the point of the iron there seemed to be a little fire. This I thought that he thrust several times into my heart, and that it penetrated to my entrails. When he drew out the spear he seemed to be drawing them with it, leaving me all on fire with a wondrous love for God. The pain was so great that it caused me to utter several moans; and yet so exceeding sweet is this greatest of pains that it is impossible to desire to be rid of it, or for the soul to be content with less than God. (Peers, 197)
The symbolism of bridal mysticism is found already in early gnostic forms of Christianity, where the central sacrament is called the Bridal Chamber. There the feminine soul of the gnostic unites with the masculine spirit and is in this way spiritualized, that is, liberated from the limitations of mundane existence. Related symbolism is found as well in the writings of the early Christian mystic Origen and the Neoplatonic mystic Plotinus. These three forms of mysticism are related and serve as the foundation for the history of mysticism in Christianity.
Probably, the early forms of bridal mysticism were influenced by the myth of Eros and Psyche, which was quite popular during late Hellenism. Indeed, we find a gnostic interpretation of this myth in the anonymous homily entitled Exegesis on the Soul, which describes the sacrament of the Bridal Chamber. During the Renaissance, Greek themes and images were rediscovered in Italy and elsewhere in Europe. Certainly, the form of Teresa's vision, and the symbolism illustrated here by Bernini, lies very close to the tale of the god of love and his human beloved. Psyche's name means "soul," and she begins her career as a mortal. It is because Eros loves her and wants her for his bride that Zeus is willing to elevate her to the status of an immortal. For Teresa, the moment in which she experiences the spiritual wound is but one moment in a complex drama culminating in the spiritual marriage, when such wounds will no longer be felt but are supplanted by a complete union of God and the soul on an inner level.
The word psyche in contemporary analytical psychology has taken on at least two meanings. On the one hand, it refers to the faculty of the human being that is capable of experiencing the imaginary world as well as the physical world. On the other hand, psyche may refer to the entire realm of experience, both conscious and unconscious. In the first case, the psyche is identified with the soul in the traditional sense; in the second, the psyche is the world of the soul.
The two traditions that are joined in this image of Saint Teresa are that of Greek mythologystory of Psyche and ErosRenaissance Christian mysticism, in which the soul is awakened to spiritual passion. There is, however, one important variation: In the Greek tale (recounted by Apuleius) it is not Eros who wounds Psyche with one of his arrows (in fact, he wounds himself when he first beholds her); rather, Psyche accidentally wounds herself when, disobeying him, she takes up a light to see what he looks like. In Teresa's vision, she as "soul" is completely passive and receives the wound at the hands of an Eros figure. Nevertheless, central to both scenes is the symbol of wounding, the origin of love in pain inflicted from without.
Although it may seem insignificant at first, the suffering caused by the arrow's wound is of the greatest value. It is the pain that initiates the ensuing action, the eventual marriage of Eros and Psyche in heaven and the spiritual marriage of the Bridegroom and the Bride in Teresa's innermost heart. Teresa describes this pain as being filled with fire, being inflamed. What is needed is something to quench the fire, to heal the wound. For Psyche, what follows is a painful period of alienation between her and Eros, until ultimately they are reunited and she gives birth to their daughter, Joy.
The marriage between the human soul and the divine lover represents a creative union of the human self with its transpersonal counterpart. The soul symbolizes the subjective capacity to feel and experience realitycapacity for consciousness. By uniting with the god of love, the soul gains a permanent connection with the abiding source of all life and love. In the infant, there is not yet the separation that gives rise to a subjective self. In the symbolism of the sacred marriage, a return to the original wholeness is achieved without a regression to the infantile unconsciousness.
Erich Neumann suggests that Psyche cannot truly love Eros in the dark. As Psyche, she requires vision. Her desire to see results in suffering, but also in real love: Psyche's act leads, then, to all the pain of individuation, in which a personality experiences itself in relation to a partner as something other, that is, as not only connected with the partner. Psyche wounds herself and wounds Eros [with the hot oil of the lamp, not the arrow -ed.


Auclair, Marcelle. Saint Teresa of ?ila. New York, 1953.
Beever, John. Saint Teresa of Avila. Garden City, N.Y., 1961.
Neumann, Erich. Amor and Psyche, the Psychic Development of the Feminine: A Commentary on the Tale by Apuleius. New York, 1956.
Peers, E. Allison. Studies of the Spanish Mystics. London, 1927.
Walsh, William T. Saint Teresa of ?ila. Milwaukee, 1943.

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I am the bride; the Creator is my Husband
Lord. I adorn myself to His liking. When
it pleases Him, He enjoys me. My
body and mind are joined to the
True Lord (sggs 1128).

The purpose of human life is to love the omniscient Divine. We can do so through many mental states. These various states can be lumped up in the following headings: Shaant Bhaava (tranquility), Daas Bhaava (master and a servant relationship), Sakhaa Bhaava (friendship or comradeship), Vatsalya Bhaava (affection, like between mother and child), and Maadhuriya Bhaava (bridal mysticism — sweetness, as between lover and beloved). On a material platform, these relationships are based on selfishness. However, on the Spiritual platform, they are purely based on selfless love (Bhagti or devotion). The whole idea of all methods of Self-realization is to revive our consciousness of these eternal states by actively loving the Divine Factor within, leading to man's redemption from bondage.

hir ismrq sdw hoie Anµdu suKu AMqir sWiq sIql mnu Apnw: Hari simarat sadaa hoi anand sukh antari saanti seetal manu apanaa: Meditating on God, you will find Bliss and Peace forever deep Within, and your mind will become tranquil and cool (sggs 860).
qU myrw Twkuru hau dwsu qyrw]quJ ibnu Avru nhI ko myrw: Too meraa thaakur hayu daas teraa. Tujh bin avar nahee ko meraa: O Lord, You are my Master; I am Your slave. Without You, I have no one at all (sggs 1144).

imqRü ipAwrw nwnk jI mY Cif gvwieAw rMig ksuMBY BulI: Mitru piaaraa Nanak jee mai shad gavaaiaa rangi kasunbhai bhulee: I abandoned and lost my Frioend, the Divine Beloved, O Nanak; I was fooled by the transitory color of the safflower-- deceptive Maya or world-appearance (sggs 963).

qUM myrw ipqw qUMhY myrw mwqw]qUM myrw bMDpu qUM myrw BRwqw]qUM myrw rwKw sBnI QweI qw Bau kyhw kwVw jIau: Toon meraa pitaa toon hai meraa maataa. Toon meraa bandhap toon meraa bharaataa. Toon meraa rakhaa sabhnee thaayee taa bhaayu kehaa kaaraa jeeyu: O Lord, You are my Father, and You are my Mother. You are my Relative, and You are my Brother. You are my Protector everywhere; why should I feel any fear or anxiety? (sggs 103).

kvl nYn mDur bYn koit sYn sMg soB khq mw jsod ijsih dhI Bwqu Kwih jIau]dyiK rUpu Aiq AnUpu moh mhw mg BeI ikMknI sbd Jnqkwr Kylu pwih jIau: Kaval nain madhur bain koti sain sang sobh kahat maa jasod jisahi dahee bhaat khaahi jeeo. Dekhi roop ati anoop moh mehaa magg bhaee kinkanee sabad jhanatakaar khel paahi jeeo: You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. Mother Yashoda invites You to eat the sweet rice. Gazing upon Your supremely beautiful form, and hearing the musical sounds of Your silver bells tinkling, she was intoxicated with delight (sggs 1402).
mY kwmxu myrw kMq krqwru]jyhw krwey qyhw krI sIgwr: Mai kaaman meraa kant kartaar. Jehaa karaae tehaa karee seegaar: I am the bride; the Creator is my Husband Lord. I adorn myself to His liking (sggs 1128).
ijnw iprI ipAwru ibnu drsn ikau iqRpqIAY]nwnk imly suBwie gurmuiK iehu mnu rhsIAY: Jinaa piri piyaar bin darsan kiyu tripteeyai. Nanak milai subhaaye gurmukh ih man rahaseeyai: Those who are in love with their Divine Beloved, how can they find satisfaction without His Darshan (Self-realization)? O Nanak, the Gurmukhs (Spiritual beings) meet Him with ease, and his mind blossoms forth in joy (sggs 1422).

To experience the bridal mysticism, all souls are considered as female in relation to the Supreme Being, who is considered the only man (Purukh or Purushottama). The lives of all God-immersed souls or Rasik Bhagatas (lovers of the Divine Name) who have reveled in this form of mysticism testify to this. As indicated in the Gurbani (SGGS) as well, those engrossed in the Bliss of the Divine Love consider the one Divine as Beloved or Husband, and rest as His soul-brides. In other words, considering one's soul as the lover or bride and the Divine Being as her Beloved or Husband, one surrenders the false ego and then maintains this relationship to eternity.

kyqI nwir vru eyku smwil: Ketee naari var ek samaal: There are so many brides of the One Divine Beloved - consider this (sggs 932).
Twkuru eyku sbweI nwir: Thaakur ek sabaaee Naar: There is one Husband Lord, and all are His brides (sggs 933).
sbid rqy haumY geI soBwvMqI nwir]ipr kY BwxY sdw clY qw binAw sIgwru: Sabadi ratte houmai gaee sobhaavantee naari: Attuned to the Divine Name (Word or Shabad), the soul-bride is rid of egotism, and she is glorified. She walks steadily in the way of His Will; thus her decorations become meaningful (sggs 651).
syj suhwvI sdw ipru rwvY hir vru pwieAw nwir: Sej suhaavee sadaa pir raavai har var paaeiaa naar: Her couch becomes beautiful, and she constantly enjoys her Divine Beloved; for she has Realized the Divine Beloved (sggs 651).
imil pRIqm suKu pwieAw soBwvMqI nwir: Mil preetam sukh paaiaa sobhaavantee naari: Meeting with my Divine Beloved, I have found peace; I am most beautiful and happy soul-bride (sggs 755).
rwm rwm rwm rMig rwqy rs risk gtk inq pIjY: Raam raam raam rang raate ras rasik gatak nit peejai: Those who are imbued with the Love of the Divine Name continually drink in this essence as a Rasik — the lover of the Divine (sggs 1323).
The Gurbani is among many unique exemplars of bridal mysticism. To spread the glory of the Divine Love or Pure devotion, there are numerous hymns throughout the Gurbani representing exceptional works in the genre of bridal mysticism — written by those reveled in this form of selfless Love, steeped in the Bliss of the Divine experience by constantly remembering Him. It is said that bridal mysticism (Maadhuriya Bhaava) is the all-rounded, most intimate, highest ecstasy and most exalted expression of pure Transcendental Love. Also, the bridal mysticism is considered to be inclusive of all the qualities of other "Bhaavas" or "Rasas", where all other Bhaavas attain their Spiritual Perfection.

nIhu mihMjw qaU nwil ibAw nyh kUVwvy fyKu]kpV Bog frwvxy ijcru iprI n fyKu: Neehu mahinjaa taou naal biaa neh koorraave dekh. Kaparr bhog daraavane jichar piree na dekh: I am in love with You; I have seen that other love is false. Even clothes and food are frightening to me, as long as I do not see my Divine Beloved (sggs 1094).
jwlau AYsI rIiq ijqu mY ipAwrw vIsrY]nwnk sweI BlI prIiq ijqu swihb syqI piq rhY: Jaalayu aisee reet jit mahi piyaaraa veesrai. Nanak saayee bhalee preet jit sahib setee pat rahai: Burn away those rituals which lead you to forget the Beloved Lord. O Nanak, sublime is that love, which preserves my honor with my Lord (sggs 590).
PrIdw glIey ickVu dUir Gru nwil ipAwry nyhu]clw q iBjY kMblI rhW q qutY nyhu]24] iBjau isjau kMblI Alh vrsau myhu ]jwie imlw iqnw sjxw qutau nwhI nyhu]25]: Freedaa galeeeye chikarr doori ghari naal piaare nehu. Chalaa ta bhijai kambalee rahaan ta tuttai nehu. Bhijou sijo kambalee allah varasou mehu. Jaai milaa tinaa sajanaa tuttaou naahee nehu: Fareed, the path is muddy, and the house of my Beloved is so far away. If I go out, my blanket will get soaked, but if I remain at home, then my heart will be broken. Let my blanket may get soaked, drenched with the downpour of the Lord's Rain. But I am going out to meet my Divine Beloved, so that my heart will not be broken (sggs 1379).
kbIr lwgI pRIiq sujwn isau brjY logu Ajwnu]qw isau tUtI ikau bnY jw ky jIA prwn: Kabeer laagee preeth sujaan sio burujai log ajaan. Taa sio toottee kiou banai jaa ke jeea paraan: Kabeer, I am in love with the All-knowing Divine; the ignorant ones try to hold me back. How could I ever break with the One, who owns our soul and breath of life (sggs 1376).
ijn AMdir pRIiq iprMm kI ijau bolin iqvY sohMin: Jiin aandari preeti piram kee jiou bolan tivai sohann: Those whose inner beings are filled with the Love of their Divine Beloved, look beautiful as they speak (sggs 301).
mY min qin pRymu iprMm kw ATy phr lgMin: Mai mani tani prem piramm kaa athe pahar lagann: My mind and body are imbued with the Love of my Divine Beloved, twenty-four hours a day (sggs 301).
bwir ivfwnVY huMms DuMms kUkw peIAw rwhI]qau sh syqI lgVI forI nwnk And syqI bnu gwhI: Baar viddaanarrai hummas dhummus kookaa peeaa raahee. Taou sah setee lagarree doree Nanak anad setee banu gaahee: In this wondrous forest of the world, there is chaos and confusion; shrieks emanate from the highways. I am in love with You, O my Divine Beloved; O Nanak, now I can cross the jungle joyfully (sggs 520).
ipRA pRym shij min Andu Drau rI: Pria prem sahaj mani anadu dharou ree: Loving the Divine Beloved, the mind is filled with celestial bliss (sggs 389).
ijin ipru rwivAw sw BlI suhwgix: Jin pir raaviaa saa bhalee suhaagan: She who enjoys her Beloved, is the good Soul-bride (sggs 561).
ipru pwieAVw bwlVIey Anidnu shjy mwqI rwm: Pir paaiarraa baalarreeeye anadin sahaje maatee raam: When the young, innocent bride finds her Divine Beloved, she is automatically intoxicated with Him, night and day (sggs 771).
kwmix min soihlVw swjn imly ipAwry rwm: Kaaman man sohilarraa saajan mile piaare raam: The mind of the soul bride is very happy, when she meets her Friend, her Divine Beloved (sggs 772).
hir AMik smwxI jw pRB BwxI sw sohwgix nwry: Har anki samaanee jaa prabh bhaanee saa sohaagan naarae: She merges into the Being of her Beloved, when she becomes pleasing to God; she is the happy, blessed Soul-bride (sggs 1107).
ipru rwvy rMig rwqVIey ipr kw mhlu iqn pwieAw rwm: Pir raave rang raatarreeye pir kaa mahal tin paaiaa raam: Ravishing her Divine Beloved, soul-bride is imbued with His Love; she experiences His Presence within (sggs 771).
mYfw mnu rqw AwpnVy ipr nwil: Maiddaa manu rattaa aapanarre pir naal: My mind is attuned to the Love of my Divine Beloved (sggs 1014).
suinbo sKI kMiq hmwro kIAlo Ksmwnw: Sunibo sakhee kanti hamaaro keealo khasamaanaa: Hear, O my companions, my Divine Beloved, My Husband, has possessed me (sggs 372).
imrqk khIAih nwnkw ijh pRIiq nhI BgvMq: Miratak kaheeahi Nanakaa jih preet nahee bhagavant: He is likened to a corpse, O Nanak, if one does not love the Divine (sggs 253).
sunhu lokw mY pRym rsu pwieAw: Sunahu lokaa mai prem Rasa paaiaa: Listen, O people: I have tasted the elixir of Divine love (sggs 370).
Thus, bridal mysticism is a characteristic of Pure Love or devotion (Bhagti), not lust; for Love and lust are two totally opposite feelings. Simply put: bridal mysticism is acting in a way that is pleasing to the Divine Will (Eternal Law or Hukam). Other characteristics of Pure devotion include abandoning of all desires and fear, keeping devotion unadulterated, being steadfast in devotion to the One Divine only, and keeping mind engaged in meditation and deep reflections.

guxvMqI shu rwivAw inrguix kUky kwie]jy guxvMqI QI rhY qw BI shu rwvx jwie ]1]myrw kMqu rIswlU kI Dn Avrw rwvy jI]1]rhwau] krxI kwmx jy QIAY jy mnu Dwgw hoie]mwxku muil n pweIAY lIjY iciq proie: Gunvantee sahu raaviaa nirguni kooke kaai. Je gunvantee thee rahai taa bhee sahu raavan jaai. Meraa kant risaaloo kee dhann avaraa raave jee. Karanee kaaman je theeai je manu dhaagaa hoi. Maanak muli na paaeeai leejai chit paroi: The virtuous bride enjoys (realizes) her Divine Beloved; but one without the Divine virtues (who wanders around) uselessly cries out. If she were to become virtuous, then she too could enjoy her Divine Beloved. (The soul-bride who understands that) My Divine Beloved is the Source of all Happiness; she then does not wander around to enjoy anyone else (in search of happiness). O soul-bride, cultivate good conduct; make your mind the thread, and string the Jewel (of the Divine Name) on your consciousness through this thread of your mind within. No one can purchas this Jewel for any price outside (sggs 557).
jy loVih vru kwmxI nh imlIAY ipr kUir: Je lorrahi var kaamanee nah mileeai pir koori: If you long for your Divine Beloved, O soul-bride, you must know that He is not met by falsehood (sggs 17).

sic imlhu vr kwmxI ipir mohI rMgu lwie: Sach milahu var kaamanee piri mohee rang laai: Through Truth, meet your Divine Beloved, O soul-bride. He has embellished me with His love (sggs 58).

clu clu sKI hm pRBu prboDh gux kwmx kir hir pRBu lhIAw: Chal chal sakhee hamm prabh parabodhah gun kaaman kar har prabh laheeaa: Let us go, O my fellow devoted souls, and understand our Divine; with the Divine virtue, let us obtain Him (sggs 836).
nwnk qy sohwgxI ijn@w gurmuiK prgtu hoie: Nanak tae sohaaganee jinaa gurmukh paragat hoe: O Nanak, the Gurmukhs (Spiritual beings) are the happy, virtuous Soul-brides; God is revealed to them (sggs 1412).
—T. Singh

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Union via Universal Love is Bridal Mysticism

The noblest Union is Union via Love. Love is an outpouring of the heart and Love is Love's reward.

Love is a glory from Eternity's spheres
He is still the Godhead that can make all change

Love should never cease to be upon the earth
Love is the bright link betwixt earth and heaven
Love is the far Transcendent's angel here
Love is man's lien on the Absolute ( Aurobindo )

All other yogas are difficult to practice. Raja Yoga ( Union via psychic control ) is difficult because we have to keep up Brahmacharya ( continence ), Jnana Yoga is difficult because of the philosophic subtlety of the concepts & Karma Yoga is difficult because its end is far, far away. On the other hand Bhakti Yoga or Union via Love is simple to practise because there are no restrictions in this noblest and blest Union via Love.

Having a Tutelary Deity is the first step. This Deity should be worshipped in thought, word and deed.

" By giving thyself up in heart and soul to Me, thou shalt overcome all difficulties by My Grace " says He in the Geetha.

Only Universal Love can redeem the world. The salvation of the world is in love and through love.

"Take away Love and the whole world becomes a tomb" said Byron

Man is endowed with many positive qualities. Truth, Ethics, Peace, the Discriminative intellect & Love are the major five positive qualities in man. Of these, Love is the greatest positive quality.

If we incorporate love, we can see that our lives become peaceful & spiritually resplendent. We are asked to incorporate this supreme quality, which is a prerequisite for Liberation or Self-Realisation.

Freud identified Thanatos ( Death Instinct ) as the destructive element in Man. Contray to Thanatos is Eros or the Life Instinct. It is true that Thanatos ( Death Instinct ) or the Vedantic Thamas is the villain of the piece as far as this sin-sick world is concerned. The Mr Hyde in man is very powerful. In Man there is an eternal fight going on between Conscience and Expedience. between Eros and Thanatos! We have not yet defined the Life instinct. This anti-Thanatos principle is Love !

So the preserving quality is Love. Love alone is the Saviour, Love alone is the Redeemer. He who embraces Love is blessed and he alone can save the world.

His light and life is given to balance here
The dark account of mortal ignorance!

It is this quality which is highly favoured by Heaven !

Love rules the court, the camp and the grove,
All men below and saints above
For Love is Heaven and Heaven is Love !

As one Great One said

Love all beings
That is enough !

Or Alexander Pope

He prayeth best who loveth best
Both bird and man and beast

When it comes to Jnana & Bhakti Yogas, it is said that He, before whom even the Vedas remain mute, prefers Union via Love to Union via Wisdom.

It is like the wife and lady love. Jnana Yoga is the wife and Bhakthi Yoga is the lady love.

Jnana Yoga is like the wife. It asks " Why didnt you actualise the Self ?"

Bhakti Yoga is like the lady love. It asks " No problem ; there is still time for you to actualise"

More information about Transcendental Philosophy & Yoga can be
had from
In the Divina Commedia, Beatrice criticises Dante for following Philosophy and not Religion. Under Beatrice's compulsion Dante changes over to Bhakti Yoga, away from Being and Becoming !

I wake amaze and in the windows blaze
The forms of saints & holy men who died
Hereafter martyred and hereafter crucified
And the Great Rose upon its leaves displays
Love's triumph and the angelic roundelays
With splendour upon splendour multiplied
And Beatrice again at Dante's side!
No more rebuking but smiling her words of praise ( Longfellow )

The strict restrictions in other Yogas make it difficult to practise them. On the other hand, there are no restrictions in Bhakthi Yoga. The process of spiritual evolution is automatic and all blocks will be removed by Divine Grace.

In the Geetha, He hath declared that Bhakthi is the greatest of all yogas. The bliss that accrues from sheer devotion is ineffable !

The basic dictums of Bhakthi Yoga are simple. They are

Love All
Serve All
Help Ever
Hurt Never
Hate None
Nurture All
Educate All

If we can do this spontaneously, we have reached Universal Love.

"I shall deliver thee from all sin and evil" says He in the Geetha. The debit in our Karmic balance sheet will be exhausted & we become eligible for Self-Actualisation.

As Robert Bach said " At the end of our terrestrial journey, one question will be asked. How much did we love and what is the quality of our love ? "

Love your neighbour because he is like you; and love your enemy because enmity is a misunderstanding.

Start the day with Love
End the day with Love
Spend the day with Love
Fill the day with Love
That is the way to the Divine ( Sai )

The simple wisdom which is Love can redeem us & this world!

Economists say that Money makes the world go around. While this statement is true superficially, when we go deeply, we find that some other emotion makes the world go around. It is Love that makes the world go around!

When we ask one thing, God gives that one thing but when we ask nothing, He gives everything, He gives Himself & also the spontaneous boons of His love! Our prayer should be like the prayer of the poet who prayed " I desire nothing
from Thee, I desire only Thee ! ".

The Fourfold Dharma & the Fifth Dharma

The Law asks us to practice the Fourfold Dharma

They are

1) Brahmacharya - During pre-marriage days one should steadfastly follow Dharma

2) Garhastya - Once married, should do both duties - worldly & divine

3) Vanaprastha - Once responsibilities are over, one should seek the Divine

4) Sanyasa - To walk in the Self; to embrace none but Him.

There is a fifth Dharma. It is called Prajna Dharma, the Highest Wisdom is Love!

The Four Purusharthas ( objectives ) & the Fifth Purushartha

There are four purusharthas. They are Artha ( Wealth ), Dharma ( Ethics & Morality), Kama ( Desires ) & Moksha ( Self-Realisation ).

There is a fifth Purushartha. It is Prema, Love !

Premam Brahma - Love is He ! The highest knowledge is Love !

The equation of Jnana Yoga - Prajnanam Anandam Brahma (The Self is Consciousness & Bliss ) is replaced by the more powerful equation of Bhakthi Yoga - Premam Anandam Brahma ( Self is Love and Bliss ) ! Love alone can confer Bliss!

Love is a manna sent from Heaven, a spark of the Immortal Fire, sent by the Lord to elevate our low desire!

The heart is 60 times more powerful than the brain. There is only one language and it is the language of the heart!

" Only via Love can anybody reach me " says Lord Krishna in the Gita. Same statement is attributed to Jesus " No one cometh to the Father, but via Me ". All these smack of the high importance the Yogis have given to this supreme quality, Bhakthi or Universal Love !

All wisdom is contained in Love and love alone can heal this sin-sick world, as love is divine medicine!

It is said that the Lord is playing hide and seek! Himself the play, Himself the player, Himself the playground!

The Universal Governor of life lies in us
He is playing hide and seek with his own force
Eternal, He assents to Fate and chance
Immortal, He dallies with mortality
Divine, he wears the form of animal and man
He whose transcendence rules the pregnant vasts
Prescient lay in our subliminal depths
A luminous individual power, alone - ( Aurobindo )

And His mantra is LOVE !