In this section there will be updated postings on various lectures, advices or inspired glimpses by Shri Hanuman. Following an informal style of transmiting knowledge,he may  refer to sages like Ramana Maharshi in order to convey some deeper suggestions. However, his essential belief is that each individual should reflect and experience truth by him(her)self.

Though Shri Hanuman is currently based in Europe, a few groups have been mantained abroad independently (non-organizational structures) by some of his disciples in order to perpetuate such teachings -notably in Puerto Rico and Brazil -places where he’s toured regularly over the last ten years. Be welcome to enquire more about these activities.                                                  ________________________________________________________________

Satsang with Sri Hanuman

14 August 2014, San Juan

Notes for the first part of Satsang by Haridan

Guruji initiated the satsang quoting two aphorisms of the Patanjali Sutras.

The first one: “Sukhanusayi ragah” (2.7), examines the act of taking. This

act is linked to the memory of the pleasures among the desires we have in life to

possess, to love, to enjoy. These are deeply linked to boghan (pleasure), since

we were born for the joy of pleasure. According to the approach of Samkhya, we

were manifested in the power to enjoy, in the Supreme play for His Enjoyment.

Whatever impulse we might be inclined to, for the sake of pleasure, is

rooted in the memory of pleasure. This is sukha (joy, pleasure) as referred in the

first five letters that begin sutra 2.7 presented above. Guruji adds that, from a

Western approach, this pleasure is not linked to hedonism but to Epicureanism

(see attachment).

According to the approach of neuroscience, the brain needs to enjoy its

own perceptions. This is a pleasure given to the senses as a ritual offered to

Devi, the active aspect of the manifested world.

On the other hand, the lack of pleasure, persisting in a low self esteem,

and depression diminish the connections with neurons, specifically with the

telomeras, placed on top of the neurons.

Guruji recommends that the best way to enjoy is through the development

of empathy, that is, through the power to understand sufferance of the other and

to help. In this way, we are bringing a substance to our organisms that gives

power to compassion through the need of recognition that telomeras have.

Liberating this substance in the metabolism creates a community in humanity.

Sri Hanuman’s particular comment is that empathy is putting one’s hands

in the mud, which is definitely doing much more than praying. It is imperative to

be the instrument of an action as a source of satisfaction for a community of

telomeras, of individuals in humanity. We were born to be active not to remain


The second aphorism of Patanjali Sutras: “Duhkhanusayi dwesah” (2.8),

examines the fear of pain as the source of sufferance. Sufferance is a fluctuation

of the mind. And the mind is also in the body. Guruji emphasized this integrative

view of body and mind as an avoidance of Descarte’s mistake that established a

duality between the body and the mind.

The host of multiple fears in existence like, for example, the fear of death,

of possession, of love, identifying with the body, etcetera, is nothing but

manifestations of the fear of death.

Transciption of the last part of the Satsang  as spoken by Sri Hanuman

The problem of the satsang, is it coming from us or from the Guru? Good

question. If it comes from us, from the gurubhais, that means that there is

something missing. Lack of everything. If it comes from the Guru, it means not

lack of something, but it means that something is wrong with the Guru or with the

Teaching, maybe he does not have the capacity to gather people. Or something

does not click, or maybe it is the energy of the Guru that also divides. This I

heard. Anything can be true, anything can be speculation.

The satsang is a fruit we pick. And I propose that fruit. If the chance is not

given to be picked, I cannot do anything, and I can tell you right from my heart, it

is an ego problem. It is nothing else than that. An ego is not only the fact that is a

question of self-esteem or how we feel about ourselves, but an ego problem

because I see there are many, many factors, many things. The fact that there are

always excuses for not being able to be available at a certain moment. And this

has nothing to do with the Guru. Why?

You can make this experiment… you just make a whisky party and you will

see how many of the gurubhais will come. I can take the risk to put my hand in

the fire, knowing that you will have problems: it will not take place. Even with the

whisky. Because this is a problem of the personality. The mistake in the satsang

situation is to consider that we are there to make friends. We are not friends.

Maximum, we can be brothers, and brothers sometimes they are enemies.

More enemies than friends. Correct? So here is the psychological clue, that we

are to be very careful.

The satsang is to eat the same fruit, or to drink the same juice. It is a

community of thinking, though we may be very different. So, it is a socialization,

along a thinking process, along an energy. And we have to admit that there are

some personalities that cannot click. But if after some work on the personality,

and the nature of the mind, some improvement can be done, communication can

be restored at a friendship level. But we don’t need to be friends. So here is the


If you want to arrive to the conclusion that, O.K., there is no necessity to

work on my personality. I’m O.K. with what I am and with my own condition, I

don’t need to do anything else, in this case, there is a total conflict with the

Teaching, because the Teaching is based on working on the personality. Those

are the first principles. Because the only possibility to improve the communication

is to work on the personality. To work on the yama and niyama. Those are the

basic things.

I remember that in the past, it is important to recall, I was told: “This is too

much gyan knowledge, too much thinking and less of bhakti yoga”. And I was

constantly saying: “So when there is the knowledge of the real nature of

ourselves, comes the knowledge, the real knowledge”. So the idea was, not to

suppress the community. And I know that for some time it was a time when

bhakti was prevailing, and I was not speaking much about the Teaching (I speak

about the past 2005-2012), and only afterwards I pointed out that the Teaching

was important. Because I arrived at the conclusion that this Teaching was alien

to most of the disciples.

And I was asking this question: “What is about this Guru? Are you going

to speak about that?” And I arrived to the conclusion that it was hard for most of

them to be able to speak about that. Some would say: “OK, this is Tantrism”;

others would say: “It’s naad yoga”, but what else? So, the confusions came, and

the conflicts.

When this Teaching is studied enough there would not be any space for

distortion and deliriums. The doubts which would be maybe necessary on the

enquiry will find their own answers in the light of a real investigation.

I was born Indian, some of you know my story, but my aim is not to

convert you to Hinduism, it is not to use this folklore. If I am using the Indian

language, Sanskrit, through certain concepts that are very specific of India, it is

due to a couple of reasons.

It is a scientific fact that India has collected the universal archives of

humanity of all the possibilities to think the truth. This is unique, It is like a big

university, and with different currents. It is not only one current, there are many. I

studied some of them, I cannot pretend that I studied all, because one life is not

enough, but I committed myself enough to study mainly what is needed. So my

idea is to convey this information, not to convert you to Hinduism or its folklore,

because you will never become that, because India is a prison, like U. G.

Krishnamurti has said, and I will never wish for you to be in that prison, it is too

much. But this prison has delivered the most precious nectar in the world of


And this is what I am transmitting that can be useful to you, as a

complimentary thing, and you can find it in all the Western philosophy, in all the

mythology of the world. So I’m giving you this, through the link of Tantrism which

is the teaching I received, mostly with Vedanta. I am giving this for you to ponder

what the elements are. According to that, you will do your own processing, and

your own comparisons with what you know already and with what you have been

fed with, and also with the modern discoveries, Western philosophies, this is all

very important. But not to convert, I don’t believe in conversion.


Yoga and Neuroscience

Excerpt from a lecture given by Sri Hanuman in Puerto Rico – 2010.

The chemistry of the body is the basis of our spiritual transformation. This is a very important consideration to Knowing and Being.

Through the hypothalamus and the pineal glands, the brain secretes hormones, which in turn are made out of enzymes, which help in the functioning of three clocks in our bodies:

  • The clock of the dreaming state, which is also known as Circadian. It is related to the cycles of day and night. It operates in the span of approximately 24 hours.
  • The clock of the healing process, which operates in the span of approximately 90 minutes.
  • The clock of the deep sleep, in which the brain waves move much slower, similar to the fluctuations of the hypnotic state.

There is a fourth realm, beyond the third clock of the deep sleep, called turiya, in Sanskrit, where there is pure Awareness, and Witnessing at the same time. It can be accessed through meditation. This is the experience of God within.

From one realm to the other, beginning with the first clock, the fluctuation of the waves of the brain diminishes. The objective of meditation is to diminish these fluctuations through self-inducement into a spiritual practice based on the pleasure of performing it so that the chemistry of the body helps in transforming a program of existence based solely on the language and the ambitions of the mind into a program that has gone beyond the mind and has gradually encoded Oneness in Absolute Self into de the DNA. This process can also be conceived as the deprogramming of having for the programming of Being. Also, it can be conceived as a chemical travel from the I of the ego to the Self of the Absolute. The by-products of meditation are: contentment (santosham, in Sanskrit), healing, peace, love, simple being, less and less negative stress.

The spiritual practice of Realizing God is a mystery. Trying to find its origin might lead us to the paradox of the egg and the hen: Which came first, a brain with the capability of Being One, or One being before the brain? The process of Realizing God, from one realm to the next, is paradoxical, with apparent contradictions, mysterious, that will bear signification through the spiritual practice of meditation. Mind that in the East, spiritual practice is not linked —as it is in the West— to faith nor to religions. It is linked to the transformation of the practitioner into the consciousness of Being One with All.

Recommended readings on this subject:

  • Aurobindo, Sri. The mind of cells.
  • Vigne, Jacques. The master and the therapist.

“Pratibha”, “Sahaja” and “Samarasa”

There are three Sanskrit words which form much of the essential structure upon which realisation and liberation depend. They were much used by Dattatreya and constantly repeated in the Tantrik or non- Vedic Agamas. Oddly enough, they are rarely used in Hindu life today, though they exist as words in most Indian dialects. None of the 3 can be easily translated into a single English word, but fortunately the language is rich enough to convey the meanings with even greater intensity.
The three words are pratibhasahaja and samarasa. Each must be explained separately, perhaps developed in the future. They not only have a unique beauty and charm of their own, but they also represent three great stepping-stones to the Absolute Reality.
It means vision, insight, intuition, inner understanding, unconditioned knowledge, inner wisdom, awareness, awakening. In Zen they use the word satori. It should not be confused with enlightenment or realisation. Patanjali in his wonderful theoretical textbook of varied yoga practices known as the Yoga Aphorisms or Sutras, sees pratibha as the spiritual illumination which is attained through yoga discipline to enable the disciple to know all else.
It is then the insight or illumination which is the open gateway to the final goal. It is the inner transformation which enables the aspirant to distinguish Reality from the sham. In some way it can be visualised as a bridge between the mind and the Real Self. It produces changed people and clarity of thinking as well as being an infallible guide in all undertakings. Some few people are born with it, but seldom to more than a small degree.
Even this can eventually be obscured by social life and its conditioning. It cannot thrive in a world where we permit others to do our thinking for us. The more it is used, the more it increases in intensity. Pratibha is not related to careful thought or deliberation. It is instant in operation and spontaneous in manifestation. For the average Zen student this was regarded as a sufficient attainment. Only those who seek Buddhahood and Enlightenment go further. But this is also a stage which, if once reached, requires no further guidance from a guru or master. Sometimes it is even spoken of as pratibha-shakti — the power of illumination. It is most easily developed by meditation or contemplation, and is independent of all religious patterns.
Pratibha is not even exclusively a spiritual concept. Those who have developed this faculty are more likely to succeed in the material world than the others. Modern Japan claims that most of the big names in industry and commerce today were once successful Zen students. Datta uses the word frequently in the Avadhuta Gita to show that the difficult ideas and the puzzles not easy to understand are cleared away instantly for that disciple who has developed the inner faculty of insight-illumination known as Pratibha.
Pratibha is the real Divya Chaksus — the Third Eye which has so much captivated the mystical aspirations of the West. It is not really an “eye” so much as a miraculous vision or knowledge capable of plucking the gems of mystery and wisdom from the immaculate universe. It is the Philosophers Stone which has the divine power to transmute the sordid world of base lead into a golden mass of wonder and harmony. But only when you really want it can you get it.

When we review the vast procession of naked, ragged and unkempt dropouts who illuminated the dreary passages of history to leave wisdom on which lesser minds could ponder, have we not cause for great wonder? What is it that made these men so different from the men of the mass- produced, vulgar rabble who populate the earth? The answer is that the former had Sahaja.
Man is born with an instinct for naturalness. He has never forgotten the days of his primordial perfection except inasmuch as the memory becomes buried under the artificial superstructures of civilisation and its artificial concepts. Sahaja means natural. It not only implies natural on physical and spiritual levels, but on the mystic level of the miraculous. It means that easy or natural state of living without planning, design, contriving, seeking, wanting, striving or intention.
What is to come must come of itself. It is the seed which falls to the ground, becomes seedling, sapling and then a vast shady tree of which the Pipal or Ashvattha is a classical example and used in wisdom teaching. The tree grows according to Sahaja, natural and spontaneous in complete conformity with the Natural Law of the Universe. Nobody tells it what to do and how to grow. It has no svadharma or rules, duties and obligations incurred by birth. It has only svabhava, its own inborn self or essence to guide it.
Sahaja is that nature which, when once established, brings the state of absolute freedom and peace. It is when you are in your natural state, in the harmony of the Cosmos. It is the balanced reality between the pairs of opposites. As the Guru of the Bhagavad Gita says: “The person who has conquered the baser self and has reached to the level of self mastery: he is at peace, whether it be in cold or hot, pleasure or pain, honoured or dishonoured.” Thus sahaja expresses one who has reverted to his natural state, free from conditioning. It typifies the outlook which belongs to the natural, spontaneous and uninhibited man, free from innate or inherited defects.
In all the Golden Dharmas sahaja flourishes. In Taoism it was the highest virtue (re). In the earlier Zen records it is the main plank of training along which the disciples had to walk. The masters demanded answers which were sahaja and not the product of intellectual thinking or reason. The truth only came spontaneously.
Sahaja in Chinese became tzu-jan or Self-so ness. Taoism openly lamented the loss of the peculiar naturalness and unselfconsciousness of the child. Lao Tzu saw that Confucian ethics (which have their counterpart in the modern world) crushed the original natural loveliness of the child into the rigid patterns of its conventions.
Retirement from such a society became the outer symbol of freedom from the bonds and bounds of conventional society. Taoism, as Brahma-Vidya and Zen, saw retirement or renunciation as the only possible way for men to recover sahaja. Thus the greatest quality of children again became recaptured by saints and sages.
Artificial clowns throng the world: Only children and saints know sahaja.
Dattatreya tried to each men that if they had sahaja there was no need to do anything to prove it. It manifested only by the way one lived. Sukhadev, the great naked Mahatma who expounded the Bhagavad Purana, stood, when a young man, naked in the presence of his father, the sage Vyasa, to be initiated into the Brahmin caste with mantra and sacred thread. This was a moment such as we have just mentioned, when the natural unspoiled boy was to be ushered into a world of concepts, ideas and obligations, and all naturalness would be lost.
Sukhadev decided to keep his sahaja. Taking to his heels, he ran from the house and took to the path which wound itself along the side of a river and into the jungle.
As he came to the river some young women were bathing naked in the water. They took no notice of Sukhadev and he only glanced and ran on. But Vyasa the father was hot on his tracks, and following the young man to induce him to return. But as Vyasa approached the river, the young women screamed, rushed for their garments and covered themselves as he drew near. Having observed their complete indifference when his naked son ran past, and this modest but demonstrative display at his own approach, Vyasa could not help wondering at the contrast.
He stopped by the now covered women, and asked for some explanation of such widely different behaviour towards his naked son and his decorously dressed self. One of the women explained: “When your son looks at us he sees only people and is not conscious of male and female. He is just as unconscious of our nakedness as he is of his own, but with you, Maharaj Vyasa it is different.” Sukhadev had sahaja, and the women knew it. He knew it, and never lost it. His father never caught up with him and he never returned home. He became one of India’s many great saints, not living in any fixed place, but only in the fullness of the immediate present.
The three Sanskrit words Pratibha, Sahaja and Samarasa are related even in meaning, interlocking with each other and together to form a ‘Holy Trinity’ of liberation. The 3rd, however, is the greater and by far the most interesting, for it is the one single magic word which contains the Absolute, the Universe, and the World.

This unique word, completely absent from Vedic texts, is found again and again in Tantra, Upanishads and all the best of non-Vedic literature. In one short chapter of the Avadhut Gita it occurs more than 40 times. This whole Gita would be impossible to read and understand without knowledge of this word.
One of the unique but mysterious features of the Sanskrit language is how many words can be used at three separate and distinct levels of thought. Even whole verses have this remarkable feature. It is one of the factors which have made translation into other languages so difficult. The difference presupposes three groups of people. First there is the literal meaning intended for the householder or worldly man, and a guide to better thought and action. The second is the meaning on a higher level intended for the mumukshi or hungry seeker for God. Here the same words take the reader from the mundane level to the higher level, and the implications. The third is the meaning intended for the soul who has attained or is nearly ready to attain liberation.
This play of words is not unknown in other languages ‘A dog’s life’ would have a different meaning to Diogenes of Sinope, a harassed householder, or to a dog itself. There is little wonder that the sages warned against public reading of many scriptures and confined them only to disciples or near relatives. It is also one of the features which has made the Sadguru indispensable to the sincere disciple.
The Tantrik or non-Vedic teachers used the word samarasa in its mundane meaning to suggest higher truth. Samarasa can mean the ecstasy attained in sexual intercourse at the moment of orgasm. Using this, as many other worldly things, to draw an analogy between the moment of sexual bliss and the spiritual bliss of realisation, it was thought men and women would better understand absolute concepts from the examples of relative life.
Going higher, it means the essential unity of all things — of all existence, the equipoise of equanimity, the supreme bliss of harmony, that which is aesthetically balanced, undifferentiated unity, absolute assimilation, the most perfect unification and the highest consummation of Oneness.
To Dattatreya it meant a stage of realisation of the Absolute Truth where there was no longer any distinction to be felt, seen or experienced between the seeker and the Sought. Gorakhnath, who wrote the first texts of the Nathas, explains samarasa as a state of absolute freedom, peace and attainment in the realisation of the Absolute Truth. He placed it on a higher level than samadhi.
Samarasa implied the joy and happiness with perfect equanimity and tranquility, maintained after samadhi had finished, and continued in the waking or conscious state. In this sense it is a form of permanent ecstasy and contemplation which the saint maintains at all times. Zen maintains the same concepts, but nothing comparable with pratibha, sahaja or samarasa are found in any of the Black Dharmas of Judaism, Christianity and Islam.
In the Tantrik-Buddhist school which existed for about 300 years between the 7th and 10th centuries AD, samaras and sahaja hold a prominent place, and were also adopted by Tibetan Lamaism. The Siddha and Natha sects used samaras instead of the word moksha. In this way the word became used to express the highest ideal of human life. It is much elucidated in the Agamas of the Shiva-Shakti tradition.
Samarasa is not just a matter of outlook or adjustment of ourselves with the world and its innumerable divisions, or to try and adjust the world to ourselves. One ends in greater conditioning, and the other in frustration. Samarasa must be regarded only as the culminating point of real yoga. The true yogi does as Dattatreya did — seeing himself in the world and the world in himself, the most perfect harmony of man and nature.
Pagan India was never a world of universal spirituality. Although it was the cradle of the highest spiritual concepts, the spiritual truth seekers were always, as even now, only a minority. Its great saints and sages were even fewer. Most people sought the world and worldly things, but did, at the same time, accept the authority of teachers and gums. How many, then, could possibly understand ideas of samarasa, and moksha, and who was truly competent to be regarded as authorities on the difficult way to understand concepts of realisation and liberation?
The answer was their acceptance of the wise authority of those liberated souls who had won the goal. It was not mere blind faith, but the faith born of confidence in those those who had undertaken the yoga and attained the goal. There have always been these great souls and there will be in the future. Most of them live and die in obscurity. The true seekers will always find them even if the worldly public never hears of them.
Side by side with these great yogis hidden from the world are the wisdom texts and traditions of great yogis who have gone before. This is the medium by which the real seeker develops the enthusiasm to find the living. 
Excerpt from “The pathless path to immortality”, 
by Sri Gurudev Mahendranath Paramahams 


Guru Purnima 2012  Message – “Karma”

May I answer the questions you’ve never asked…

In order to proceed , please keep in mind that I went through the same human experiences than you – I know what is joy ,pain, happiness ,respect ,poverty ,comfort , love , to be loved and also betrayed even before,between and after the chant of the rooster. This all part of the play that you may call cosmic,but it can also hurt terribly .

The question is why do we have to suffer in life ? where does it comes from ? Can it be avoided ? and why me ?

There is no reliable spiritual teaching that could ignore the question of sufferance or simply answering it by a cheap redeeming method .

Taking that into consideration , no one incarnates virgin on earth but with an heritage : transgenerational , genetic , cultural inducing paterns in which consciously or unconsciously we participate and reproduce for the best or the worst .

The personality blossoms on this ground and spouses a form wich synthetizes these aspects ;this set up at last will welcome the events of one ‘s life . The origin of the events of life can be classified in different categories : the karmic ones ( necessary) ; those which result from our direct thoughts , speech and actions ; those resulting from astral forces ;and at last those resulting from balance or disbalance of the physical or psychic health .

The personna is a complex entity made up of determination and freedom .The spiritual path enables oneself to acknowledge limitations due to incarnation and to transcend them by knowledge .

The one who knows is definitly healed an free . Let us consider what is to be meant by acknowledging limitations ; it means to play with the cards given in this present life .There are good and bad cards and it is with them that one has to make one’s life .

The repartition of cards to each and everyone individual is not a question of simply merit or demerit ; may we not fall in this rethoric trap , it is far more complex than that ; otherwise this simplistic, naive but cruel view would reduce the truth to an act of gain and bargain  – like those who have wealth for instance, are those who deserve to have , and on the contrary, those who starve deserve not.

It is a barbarian view which has justified all bad karma accumulated on earth , for we know but forget how richnesses were stolen in the history, by reducing to slavery or oppression ethnical groups , low classes or even masses .Humanity has a long past of domination of the strong over the weak .Whether it is a geneticly inherited principle or  a patern acquiered by birth through the society , we are all unconsciously carrying  that burden of the history .

Karma is an interactive process of cause and effects wich radiates in one’s life , like water spouses the form of the glass in wich it is poured , similarly karma spouses the context , environment ,psychic ,physical condition and personality of the subject to finally merge in with .Water can be drunk only if you have a vessel or at least your hands , such is karma , the summit of actions .

In simple words: action is our nature, this the reason of incarnation .Since time immemorial  actions have been performed on the terrestrial scene , carved in the history of humanity .

But who acts ? this fundamental question opens two paths of thought giving birth to subsidiary variations .The first one would state it is the I ness , the subject who acts , from this so obvious point of view one can draw the correlated system of moral, merit / demerit , free will , possible belief in God , life after death , continuation of one ‘s own story .

For the second , the I cannot pretend to be the author of actions even while postulating : if you see good in me it’s because of Him ( The Guru) , the ultimate Shiva ; and what about the bad – because of me ?

Yoga teaches us  that fragmentation into Iness is nescience or ignorance, this impression of fragmentation is superimposed because the world perceived is colored by attachment and false identifications with the objects . This process is ruled by fear and greed .

Consequently, the fragmented I if not the author of actions who is .

The problematic clears by itself : if one is persuaded of acting , he will bear the fruits of actions with merit and dismerit ; in the second case,on the contrary, it is God or the ruler of Karma who is in charge of this role . the Iness trapped into misconception of His identity takes the shadow for the real body .

Finally,regardless of the points of view,the author of actions remains the action itself or the field of action ( Kurukshetra) governed by the ruler of space and time .

It is crucial to understand that in the field of actions anything can happen due to the friction of possibilities and latencies to an extend of tragic and absurd situations described in  the Bhagavad Gita and Gospels – such as relating crucification of the Christ, for instance

Subsequently, actions are unevitable with their consequences too, for they rely on an infinite set up of causes network . Some paths concentrated on tracking the effects in their causes , others in simply annihilating the classical notion of cause to consider only effects with absence of quantum causes . At this point we are at the crossroads between the relative and the absolute .

The question of sufferance embraces both .Kurukshetra is the place of sufferance and deliverance .The sufferance exists until the dream in which the nightmare takes place and moves us .In that dream all commands coexist to activate Karma (good or bad) in all spheres of existence ,with their characters to identify with .

For the awakened , sufferance is proportional to the fact of how much real is the dream .

But the awakened may consider it as real as an act of compassion to those who are prisioners of sufferance .In this case, his behavior can be difficult to decipher .

to be followed

“On the (intricacy) meaning of Grace”

For most of people, Grace is a gift of the heaven emanating from God directly .
The religions have contributed largely to spread this message with different variables .The saints and Avatars were mediums to defend human cause in order to harvest the Mercy of God . At a time when the situation was so critical and desperate, the ultimate sent saviors were called Messiahs or Mahavatars .

The sanskrit word for Grace is Kripam 
Kri means action, Pam is a result or destination
in simple words,we get for what we have done.
Kri is the same root of Karma .
When one realizes that, it changes the angle of view .

It would be well inspired to check in one’s life wich and how the results or consequences are directly linked to the actions performed previously .

When one is overflowed and lost in the courant of the negative results of actions, there is lot of suffering , situations becomes unmanageable , only a savior or a Satguru can undertake this charge, and we may ultimately realize that we are not anymore the performers of actions .

The pre-requisite attitudes in life that would prevent most of undesired effects are:

unshakable faith
undoubted honnesty
sincerity towards anyone including oneself
respect of life in all its manifestations
service to justice
clearing contracted debts (material and moral )

Only on this account one may know what is real Love.

Sri Hanuman

Meditating at a wild-life retreat in southern Brazil


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