by yoga teacher Gregorian Bivolaru

1. The profound yogic meditation on God the Father can also be considered a novel form of prayer, as the one who practices it prays in this way both in Spirit and in Truth.

2. The profound yogic meditation allows a better control over the senses and that is why it improves the practice of Sexual continence (during erotic games based on mutual love and transfiguration).

3. God the Father created us so that we should also make at least one profound yogic meditation daily, having Him as the subject of our meditation.

4. Due to the ineffable processes of resonance unleashed in our inner universe by a daily yogic meditation, a great beneficent energy accumulates in us, generating in ourselves a pure, sublime state.

5. The profound yogic meditation which is done daily generates in us a state of profound peace.

6. The profound yogic meditation which is done daily generates in us an ineffable state of harmony.

An allegorical story

by Gregorian Bivolaru

Once upon a time, there was a marvelous cow, with great udders; there was no cow alike in the world. We may say that it was a unique cow. It used to give an enormous amount of good  milk everyday. As it grew famous, lots of people would come over and admire it. Some would even be so impressed with its qualities that they reached to singing hymns for it. Many parents would talk to their children about this marvelous cow as an exceptional model of  devotion, for it fulfilled all its tasks. Some priests would also set it as an outstanding  example for the believers. The artists fell for it as a delightful model able to inspire them in lots of artistic fields. In short, any human being was taught to take advantage of this extraordinary animal. Apart from this the cow displayed some mysterious special feature, which most of the people missed, caught in rapture with its incredible qualities. This wonderful cow, her pink shoes often mudded with dung,  had some strange bad habit. The dairywoman would milk her tasteful, unique milk, then the cow watched back to see whether the bucket was full and then kick it down from one single, skillful shoot.

Swami Vivekananda describes the ideal of Karma yoga as follows: "The ideal human being is the one who amidst the deepest silence and the biggest solitude finds the most intense activity, and the one who amidst the most intense activity finds the silence and solitude of the desert." "The Karma yogi doesn’t need to believe in any doctrine. He may not even believe in God, he may not ask himself what is the soul and he may not be attracted by any metaphysical speculation at all" (Practical Yoga).

However, because the spiritual masters from the Orient whose teachings we have inherited are all profoundly religious, it is not surprising that they interpret Karma Yoga from this perspective. Sri Ramakrishna says: "Karma Yoga is the spontaneous communion with God through action". From the perspective of Bhakti Yoga system, this interpretation can be seen as the revelation of the Divine through love and from the perspective of the Jïana Yoga system as the pursuit of the awareness of the Absolute Divine. Ramakrishna said als "The supreme goal in Karma Yoga is the same as in all forms of Yoga: the realisation of the Supreme Eternal or the Impersonal Divine."

Irrespective of the way we represent our spiritual goal, this can be attained through one of the forms of Yoga. Enlightenment (mokña), is defined in Hinduism as the communion with the Divine in all forms, the attainment of the divine plane of consciousness, the anchoring of consciousness in the Ultimate Truth, the attainment of a bigger freedom in life. Mokña can be obtained through all forms of Yoga, but it is more easily and readily reached through Karma yoga. Regarding this here follows quotes from well-known sages. Swami Sivananda: "Many people believe that Karma Yoga is an inferior type of Yoga, but this is a great error."

The theoretical grounds and techniques of action in Karma yoga are clearly stated by Kåñna in the Bhagavad Gita, with the only observation that the order in which these ideas are presented is not the most convenient for Western people. Briefly, the wise teachings of Kåñna are:

The first statement: "The human being cannot be without action" has an exclusively theoretical character, serving as preparation for the second statement: "inactivity shouldn’t be the goal", which is of a practical nature and, as we will see further, it is addressed more to Easterners than Westerners.

We will proceed now to examine these aspects closely: In the Bhagavad Gita, Kåñna returns to them three times: - "not even for a moment can one be without action. Everything inevitably goes towards action". "Even your physical life", says Kåñna to Arjuna, "cannot be maintained without a continuous action".

We have seen that, broadly speaking, the Karma yoga system can be resumed in four principles:

1. Do not consider any detached action as being without importance, negligible and incompatible with the role we may think we have to play in life as Karma yogi-s.
2. Do not egotistically desire or fear the results of your completely detached actions, which you accomplish as divine instrument.
3. Do not egotistically attach yourself to the action while you detachedly perform it.
4. Neither during an action nor afterwards should you consider yourself the author of that action, but the instrument through which God manifests.

The last three points, if misunderstood, can easily lead to a state of total lack of interest (which is a manifestation of selfishness!) towards the action that has to be done. In this case we will perform that action superficially, hastily, "it doesn’t matter how", because now we don’t feel responsible anymore. This is exactly the opposite of what Karma Yoga is in reality. In fact Karma Yoga puts a bigger responsibility on its practitioner.

We should never imagine that the perfection and the wonderful inner realisation made possible through the Karma yoga system are easy to attain. Even the correct intellectual understanding of its rules and of their correct application is not easy at all. Kåñna says in Bhagavad Gita: "Regarding what detached action and inaction are in fact, even sages are sometimes uncertain and some of them are mistaken. We must understand well the concept of detached action, wrong action and inaction. A great wisdom is necessary here because the path of actions is often very complicated".