Mantra – Remember

You often close your eyes and sit down and you don’t know what to do next; then you start remembering your mantra. You can remember your mantra all the time, but that’s not very systematic. It will take a long time for you. You’re doing japa, but you’re doing it halfheartedly. If you do the same thing with full concentration, it will definitely give you results.

When you remember your mantra, you should remember it with all your feeling. You should know about your mantra—understand what your mantra is.

Remember your mantra as silently as possible, and it will help you tremendously. Let your mind be led by your mantra and let it become a part of your life.

Remember your mantra—slowly, gently—and follow it. The sound will take you to the soundless state that is beyond body, breath, and mind. That is what meditation is.


Editor’s note

This is an excerpt from The Essence of Spiritual Life, A Companion Guide for the Seeker by Swami Rama, published by Himalayan Institute Hospital Trust, 1996, p 91.

The Ancient Traveler – Love

The most ancient traveler in the universe is love. It is love that travels from the unknown to the known, from eternity to eternity.

Those who want to realize the greatest delight should realize themselves in others. This is the definition of true love.

The spirit of love is boundless and emancipates our being from illusory bonds and superimpositions. It is unity that will lead us to Truth. That which is the beginning and the end of the phenomenal world is divine.

Loving somebody does not mean hating others. Remember this. If you love somebody, that means loving all. Your love should travel toward expansion, not toward contraction.

Learn to love others and demonstrate your love through selfless action. This is very important. Try not to hurt others through speech. Dark words have no capacity to contain real feeling and love, for they are not containers. Love is immortal and needs an immortal container. People say that it is expressed through the heart; therefore, the heart is the center of love. I deny that. The soul, actually, is the real container of love, for the soul alone is the most ancient traveler, and so is love. They are one and the same.

There are two types of love: one can be expressed, and one can never be expressed or explained. Anything that can be explained is not deep love. Though we all try to express it in a million ways, it is in vain.

There is only one Reality without second, without any space, time, or causation. We call it Love.

You talk of love. You always aspire to have love. You always want to be loved. If you really want to know what love is, there are two phrases: as life is to live, love is to give.

Usually love is mingled with selfishness. I need something, so I say, “I love you.” You need something, so you say you love me. This is what we call love in the world. Real love is when you do actions selflessly and spontaneously, and you don’t expect any reward.

Reverence is the first rung on the ladder of love.

Love is not mere contemplation of the Truth, but suffering for it. Suffering is not punishment, but a reward and a gift of love. The reward is received when you are no more there.

May we light the fire of love that burns out the ego and enables us to pass from fearful fragmentation to fearless fullness in the changeless whole.

God bless you. God loves you, I love you, let you learn to love yourself.


Editor’s note

This is an excerpt from The Essence of Spiritual Life, A Companion Guide for the Seeker by Swami Rama, published by Himalayan Institute Hospital Trust, 1996, p 104.

A Special Guru Purnima: Honouring Swami Rama’s Centenary

Guru Purnima at SRSG 5
Guru Purnima at SRSG (5)
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अखण्डमण्डलाकारम् व्याप्तम् येन चराचरम्।
तत्पदम् दर्शितम् येन तस्मै श्री गुरवे नमः॥

Akhaṇḍa-maṇḍalākāram vyāptam yena carācaram
Tat padam darśitam yena, tasmai śrī gurave namah

I pay obeisances to Sri Guru, who revealed to me That state, which pervades the entire unbroken circle (of creation), both moving and unmoving.

“This day, the day of Guru Purnima is considered to be the holiest day for the students of life; for those that have been treading the path of light; for those aspiring to attain enlightenment in this lifetime. They remember this day and celebrate it by becoming aware the purpose of life is to attain enlightenment; the state of mind, internal state, that makes one free from all pains and miseries.” – Swami Rama

This year’s celebration of Guru Purnima was imbued with a special grace, as we gathered to honour the birth centenary year of our Gurudeva, His Holiness Swami Rama of the Himalayas. The 9-day celebration began on 2nd July with Swami Ritavan Bharati, Swami Prayag Giri, and Swami Tattvananda Bharati in the Meditation Hall and the Initiation Room. The Guru Purnima celebrations are a 9-day period filled with pujas, festivities, mantras, yajnas, special meditations and lectures at the ashram. Non-stop recitation (akhanda-patha) of the guru-gita, Song to the Guru and daily yajna with the akhanda-mandalakaram mantra, our sangha mantra, were a constant reminder of the Guru’s subtle yet distinct presence throughout the nine days… The daily pujas, havana (fire offerings) and the akhanda-patha of the Guru-gita were offered both at the Swami Rama Sadhaka Grama (SRSG) and the Sadhana Mandir by 11 pandits each.

For nine days, the Swami Rama Hall reverberated with the sacred chants of the guru-gita as all visiting and resident sadhakas sat in reverence and collective silence.

Each mantra serving as a gentle reminder of the Guru’s boundless grace, a blessing received through mantra, meditation, initiation, and the eternal wisdom of the Himalayan Yoga Tradition. The nine-day observance reached its beautiful culmination with the sacred pujas and purnahuti on the auspicious day of the Guru Purnima on 10th July.

Swami Rama Dhyana Gurukulam

On this auspicious day, we began a beautiful new chapter in our long term residential study and sadhana program of the Gurukulam. This year, we welcomed three international female students into our Gurukualm, all dedicated seekers and initiates within our tradition. Their journey of self-transformation began with a yajna and a sankalpa, a vow to dedicate themselves to the path of emotional purification and self-discovery for the year ahead. We went on a pilgrimage to the Sadhana Mandir, the spiritual seat of Gurudeva Swami Rama, where they paid homage to Guru Lineage and received bhandara with all.

84-Days Intensive Sadhana Retreat

In honour of Gurudeva Swami Rama’s birth centenary, this year a special 3-month program has been offered at the ashram for the first time—84-day Intensive Sadhana Retreat, guided by Rabindra Sahu. What more auspicious day could there be to begin such a journey than on Guru Purnima itself!

We received 11 dedicated participants from all age groups, from many religions, from eight different countries, including Australia, Ecuador, Hungary, India, Italy, Norway, UK, and USA. There are beginners and long-term initiates in this group. While coming from such diverse life experiences, they all have one thing common—an intense longing for self-purification and self-transformation.

This retreat is a heartfelt offering, a small effort to honour the timeless teachings of the Himalayan Tradition and to share these sacred teachings with all who seek them. As we walk this path of self-purification together, our hearts are filled with gratitude, and we constantly seek the loving guidance and blessings from our revered Guru Lineage.

Guru Disciple Relationship Vol-II: The Sacred Art of Self-Transformation

New Book Release   New Book Release
New Book Release   New Book Release

Swami Veda’s New Book

For a sadhaka, the most cherished day of the year is when the presence of the Guru is even more pronounced and palpable—the sacred day of Guru Purnima.

On the auspicious Guru Purnima day of 10th July 2025, we were blessed to receive a sacred prasada—a loving offering in the form of our dear Swami Veda’s new book, Guru-Disciple Relationship Volume-II: The Sacred Art of Self Transformation, along with a long-awaited reprint of the most foundational text within the Himalayan Tradition—Night Birds.

Guru Disciple Relationship Volume-II includes the practices and the teachings that would be a guiding light in our spiritual journey. The annual 40-day spiritual festivals preceding the Guru-Purnima are celebrated and observed every year to keep us rooted to the core nature of our ever-free, ever-pure, ever-wise spiritual Self.

This book is a loving invitation for all sadhakas to take part in the 40-Day Spiritual Festival—a special period of sadhana introduced by Swami Veda over four decades ago and observed by dedicated sadhakas in the tradition since. For the initiates in the Tradition aspiring for spiritual advancement, these 40 days are a time to strengthen our connection with the Guru Lineage. Swami Veda writes, “Unless that relationship (with the Guru Lineage) deepens, all these practices will lead you nowhere. Find ways of deepening the relationship.”

This new book is the second volume in the special series of books by Swami Veda on the Guru-Disciple Relationship, of which the first volume was released last year on the Guru Purnima day. Michael Smith writes: “The chapters of this book are taken from talks Swamiji gave at previous 40-Day Spiritual Festivals from 1990 to 1997. They pertain to ways one can change one’s habit patterns, not only for 40 days, but for an entire Year of Sanctity, establishing a new mode of living for one’s entire life.”


Namita Sinha shares her reflections on the book:

Something that has stayed with me in contemplation (and continues to be an aspiration) is a passage from the section on Rhythms in the book. Swami Ji narrates a story to explain the principle of cultivating subtle and intangible values within.

Once Devi in her wish to please Lord Shiva decided to take up severe ascetic endeavour and sat in stillness under a tree for a long time. A hungry tiger, seeing this mass of flesh approached Her but was completely stilled by the power emanating from the Devi. The tiger became motionless and was transformed and became Her pet like a cat. Swamiji then says, “It is Her presence that is non-violence.”  He inspires us to seek this state of non-violence within ourselves.

Swami Veda writes, “We are here for a purpose; it is an on-going spiritual process. We are here for spiritual liberation and serving that mission. We are purifying ourselves of our pride and ego. For these reasons we train ourselves in constant self-observation’ to see oneself, to hear oneself, to develop this internal dialogue.”

It was nearly a decade ago that I first came to know of the 40-Day Annual Spiritual Festival. It was a blessing—a loving invitation to return to sadhana, to anchor myself once more and to walk those 40 days with renewed depth and longing to feel the closeness to the Guru Lineage.

What stayed with me most were the subtle practices of cultivating chitta-prasadana, the pleasantness of mind, and ahimsa.

This book is our beloved Swami Veda’s call—a loving invitation for all to join in the joyful celebration of the 40-Day Spiritual Festival. The practices herein, with a gentle resolve, are an opportunity to take one more step forward on our personal spiritual journey. More volumes on the same topic of the sacred relationship between a guru and his disciples are being prepared at the moment, to be released in the upcoming years.

We would like to express our heartfelt gratitude to everyone who works tirelessly, silently, and lovingly in bringing forth Swami Veda’s teachings into new books. We are immensely grateful to Rajini Prakash ji for editing the book, Tejas ji for proofreading the book, Rabindra Sahu ji for the beautiful cover design, and Michael Smith ji for writing an inspiring foreword.

If you feel inspired to make this beautiful book a companion in your spiritual journey, you may reach out to the Bharati Bookstore via email: hyptbooks@gmail.com.

A kindle edition of the book is also available at Guru Disciple Relationship Vol-II.

A Sacred Space of Silent Prayers Dedicated to Swami Veda’s 10th Mahasamadhi

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On the sacred day of Monday, the 14th July 2025, Swami Veda’s beautiful Ashram and our spiritual home Swami Rama Sadhaka Grama was like a heart, beating and  pulsating of special energies and vibrations: the love of many students, devotees, initiates, and disciples who came from all over the world for His 10th mahasamadhi and gathered together to honour and pay homage with pure open hearts to His deep love and wisdom.

The quietness and silence of the entire Ashram was filled by His presence, guiding us in a silent way through His teachings and His example of pure love and care.

We had pujas and havana (Fire Offering) in the morning dedicated to our dearest Swamiji, lead by Swami Ritavan Bharati and priests. The ceremony was also a conclusion to the purascharana of the akhandamandalakaram mantra that the Ashram residents and initiates had undertaken in the past 9 days. Each initiate at the Ashram offered japa of more than 108 malas. 

It was a moment for going deeper into a process of self-observation, strengthening our relationship with the Guru Force in the special year of Swami Rama’s Birthday Centenary. Our hearts were connected with each other in a sacred space of silent prayers, feeling deeper and deeper His Infinite Divine Force embracing us, and filling our hearts with pure divine Love.

Swami Ritavan Bharati, Swami Mahant Dev and Idriss Raoua paid their heartfelt tributes to Swamiji by recalling their personal experiences with Him over the past decades. It was a way to remind us of some of the dearest topics to Swamiji: as a united Spiritual Family under the shawl of the Lineage, a unique common mindfield, the importance of such subtle intangible connections.

Simplicity and humility in this path are at the base of our spiritual growth.

Love, Serve, Remember.

Shruti Pushkarna, one of our family members in this spiritual family of the Guru, enchanted us with her soft and delicate voice, full of devotion, dedicating her chants to dearest Swamiji.

About 500 people joined the celebrations, along with 51 sadhus and 120 Sanskrit students, who offered special mantras in the Swami Rama Hall on this auspicious occasion to pay their homage.

The event concluded in the Dining Hall with a grand bhandara offered first to sadhus and brahmanas and then shared as prasada for us all.

May our hearts continue to remain in this sacred space of silent prayers, with true and sincere humility and simplicity, under the shawl of the Lineage and the Guidance of His Divine Force.

Om,

tasmai śri gurave namah


Editor’s Note:

Ilaria Sarri is one of the center leaders of Himalayan Yoga Institute Italia – Centro Per La Salute Globale in Firenze (Florence), Italy. She is a long term initiate in the Tradition, and a TTP teacher and mentor since several years.

For more information about the Himalayan Yoga Institute of Florence, you may contact them directly at segreteria@himalayanyogainstitute.it or follow them on Facebook and Instagram.

Dharma: A Path with Heart

In my early years as an aspirant in the Himalayan Yoga-Meditation Tradition, I was eager to discover and embody my dharma. Dharma is a Sanskrit word with various meanings, one of which is one’s natural purpose, mission, vocation, or calling. That was what I sought. I wanted to find “my work,” which would enable me to access my hidden talents and gifts, and would, in turn, lead me on the path to Self-realization.

When we walk our dharma path, we touch something deeper within ourselves, tapping into our innate gifts to best serve the world and find greater fulfillment. Swami Rama said that our dharma brings us the experiences we need to grow on our meditative path.

Each of us has a dharma, and it doesn’t have to be grand or earthshaking; it can seem humble. Yet it’s our natural mission, and everyone’s is unique.

You’ve undoubtedly met or seen people living their dharma; they radiate joy while doing their work and excel at it, as if they were born for it.

One’s dharma resembles a guiding star or a way of being, rather than just a job description. For example, Swami Veda Bharati once told me that his dharma was to teach. He didn’t mean he taught in a school; rather, he taught with every move and every utterance. He was a teacher inside and out. His teaching took many forms: sometimes he lectured, other times he provided personal guidance, and at different times he wrote. He taught with a glance and through the tone of his voice. I learned simply by watching how he moved and lived. He taught through his presence, even when he practiced silence.

One’s dharma is not imposed externally; it is an essential truth about you that is found within. When you model your life after a character in a movie, pursue a career only for money, or do work to please your parent, it is unlikely to be your dharma.

My dad, who worked as a dentist, suggested that I follow in his footsteps and arranged an interview at the acclaimed dental school he had attended. However, I had no interest in that career. When I went to the interview, I was first asked to wait in a small room filled with shelves overflowing with teeth, and I was repulsed by the sight. When the interviewer asked me why I wanted to be a dentist, I said, “I don’t. My dad wants me to be one.” Unsurprisingly, I wasn’t accepted into the school, and I felt relieved. I couldn’t see myself doing that as my life’s work.

I don’t believe being a dentist was Dad’s dharma either. Although he was skilled at working with his hands and creating things, he found dental work tedious and tiring. After decades as a dentist, he retired and started a new career as a commercial real property developer, where he excelled. He worked day and night out of enthusiasm rather than obligation and achieved great success. Was that his dharma? I don’t know, but I believe it might have been, as it energized him and provided him opportunities to do things he would not have done as a dentist.

There are no written instructions for finding your dharma. As I searched for mine, I felt my way with my heart, paying special attention to which actions brought me joy and for which I had a natural talent. This was a slow process of discovery. Often, the conditioning I acquired as a child obscured my understanding. But eventually, over the years, I found a path that sang to me and was delightful for me to tread.

I worked for several years as a lawyer, and it became clear to me that it wasn’t my dharma. One time, while serving as a Deputy Public Defender, I defended my client in a trial. As I delivered my final argument to the jury, striving to convince them that my client was not guilty, words came into my mind: “My work is to teach something, but this is not it.” I wasn’t bad at law, but the work of a lawyer was not what anthropologist and writer Carlos Castaneda called a path with heart for me. Castaneda said, “For me there is only the traveling on paths that have heart, on any path that may have heart, and the only worthwhile challenge is to traverse its full length—and there I travel looking, looking breathlessly.” —Carlos Castaneda, The Teachings of Don Juan: A Yaqui Way of Knowledge.

Law was not a way that had meaning, brought fulfillment, and was rich in joy and strength for me. There are people for whom the law is their calling, but I wasn’t one of them.

I left law and got trained as a personal coach, and found I had talent for the work, but still, something wasn’t quite right.

At the same time, I was drawn to yoga meditation for personal and spiritual reasons, and dived in. I never thought my dharma might be tied to yoga, but of course, what is most important to me would be a clue to my work.

I knew I loved to write. Once again, I didn’t consider that it could be my dharma.

But I was thinking about specific jobs rather than broad vocations. Over time, it became clear that the things I excelled at—public speaking, writing, teaching, and yoga—combined to form my dharma. My dharma encompassed all of those and more.

An important consideration is that one’s dharma may not necessarily be how one earns a living. In my case, I didn’t want to make teaching yoga a source of financial support. However, circumstances arose that enabled me to follow my dharmic path without relying on it for income. Perhaps, if something truly is one’s dharma, this is how it works.

Finding your dharma is not always easy. Many obstacles and difficulties may arise along the way. I like to think of the process of searching for and embodying your dharma as akin to the Hero’s Great Adventure, as described by famed mythologist Joseph Campbell in his book titled “The Hero with A Thousand Faces.” According to Campbell, across all cultures, the Hero’s Adventure myth follows a similar pattern: the hero, initially an ordinary person, receives a call, leaves the land of the known and familiar, and ventures into perilous territories. There, he confronts formidable forces, faces great difficulties, triumphs against the odds, and returns home transformed, with powers and gifts that the world needs. This myth serves as a metaphor for the process through which each of us can grow beyond our unformed, initial selves to embody our true potential. The dharma path is the same.

It’s never too late to begin the journey. Seeking our dharma brings us the experiences and grants us the strengths we need to progress toward our ultimate goal of self-realization. We don’t have to drop everything to find and live our dharma. Simply pay attention and be open to the call.

Heaven, Hell, Reincarnation?

Does a soul after death go to heaven or hell, or does it reincarnate? On the surface it would appear to be a controversial question, but it really is not, once the definition of heaven and hell is better understood.

There is also the question about the transition period. How long does one stay in heaven, hell or in the purgatory? How long does it take for one to reincarnate? Different cultures and traditions ascribe different time periods. It should be understood that the question of such temporality is irrelevant to the soul which is not limited to our sense of time. The sense of time for different states and levels of consciousness varies. For example, we must measure our time during a dream in two ways. The time an event seemed to take during the dream is quite real while the dream lasts. Yet it is not to be measured against a clock ticking in the same room where the dreaming person lies in bed. One might be tempted to suggest that, well, of course, the time being told by the clock is real; the time experienced during sleep is merely subjective. Such an assertion is based on the unproved assumption that what is subjective is unreal, which is not the case. Are our unexpressed mental thoughts, memories, feelings unreal?

Excepting the liberated Masters, all the experiences of a soul in transition from death through heaven or hell or a reincarnation occur within the subtle body. Our subtle body is constituted of a very refined level of material energies, such as pranas, powers of the senses and so forth, and serves as an individualized instrument of the universal unconscious. The individualized chitta serves as the repository of all our impressions which become the samskaras, creating latent tendencies which finally mature into karmic fruition. Such karma ripens at a physical level but some only on the mental level and within the subtle body. Just as our mental sicknesses – including milder disturbances – are part of the karmic fruition, so also are the experiences between death and the next life. It is important to note that the philosophical systems of India, including Buddhism, accept reincarnation as well as heaven and hell. The deeper aspects of the teaching make it make it clear that heaven and hell exist only in the subtle world. A number of passages in the Brhadaranyaka Upanishad (4.3.8-20) state that the experiences between death and rebirth are in the same category as dreams, a twilight zone. The wakefulness is like being in this body, in this world; the sleep and dream states are as though a transition after death and before rebirth. The life force, the soul wrapped up in the subtle body, sees whatever it has stored in its unconscious chitta and from its own light creates its own worlds, within its own time zone. The experiences of this zone of awareness draw from the previous life, the previous series of experiences and their samskaras.

According to the same Upanishad (4.4.6),

…to whatever one is attached, he goes to that as a result of his actions, to whatever his subtle body and the mind are affixed. Coming to the end of that action whichever he has performed here, from that world he returns again to this world to perform actions. Such is the state of those who desire…


Editor’s Note

This is an excerpt from Meditation and the Art of Dying by Pandit Usharbudh Arya, who later became Swami Veda Bharati. 1979. Pages 90 – 92.

Death and Transition

The fear of death is one of our most prominent fears. We are all afraid of the word “death” and do not want to face the truth that we all have to die. Why do we fear dying? Death itself is not painful; only the fear of death is painful. When we take off an old shirt to put on a new one, we do not feel fear or pain; we are only pleased to have a new shirt. But the thought of taking off our body brings fear.

This is the way of the world. You see a child dying, and old woman or old man dying, your friend dying, or perhaps sometimes a young, healthy person dying, and you say, “I don’t believe in God!” But this is not God’s doing. Death has never given you any assurances or guarantees; it comes at any time. And so we fear it. That fear is projected in many ways. Because you see death all around, you worry: “My husband will die – My mother will die – What will happen to me?” You remain constantly insecure. You need to examine that insecurity; you have to understand it and not be afraid. You are sure to die. Even the strongest dies; the best, the most powerful person dies – even a sage dies, although he has a better dying. How can you ignore this reality? Why do you not understand it?

If you merely remember fear, it will create more fear. But if you systematically analyze your fear, you will see that it has a dual face: you are either afraid of losing something, or you are afraid of not gaining something. That is fear. A major fear with each of us is that our body will perish. But you have not analyzed this fear. Would you want your body to be eternal?

There was once a sage who prayed and prayed for eternal life. Finally, God came down and told him, “Okay, go to the spring in that mountain, drink the perennial water, and you will become immortal.” So the sage rushed there with great pride and anticipation. But when he thrust himself forward to drink from the water, he suddenly heard many semi-immortal beings shouting to him: “Don’t do it! Don’t drink the water! We all drank it and we are suffering.” So the sage asked, “What’s the matter?” They answered, “We wasted our entire energy asking God for eternal life, and God told us to drink the water. Now we are immortal – but to be an immortal human being is not a pleasant thing to be. It is torture being here in this world for a long time. Neither the mind nor the body can handle eternal life.”

If we know something about the philosophy of death and the technique of dying, then our fears about death will be eliminated and we will approach death differently. Actually, there is no mother who can give you the shelter that death can. Your physical mother gives you birth; but death gives you real solace and rest. Death is an expansion of sleep.

In Sanskrit, death is called sahodara, or “sister.” These two sisters, sleep and death, are born from the same mother, the same source. Just as sleep gives you peace, so also does death give you peace. Sleep relieves you rom certain stresses, but death relieves you from the stress of a lifetime. Death puts you into a long sleep. You may sleep now for three hours, but death puts you into a sleep of a hundred years, or perhaps two hundred years. How can we say that death is terrifying? We want to sleep; should we also not want to die? But because people are afraid of the subject, there are very few experiments conducted on death.

Instead of avoiding the thought of death, it is very helpful for us to understand what death is. None of us experiences the reality of our death in our daily life. We do not really believe that we will die, although we see others die. There is a constant battle in the human mind and heart about death, but you do not discuss it because you are afraid. So you push aside the fear of death, the highest fear, and then that fear is projected in many ways. You worry that your spouse or father will die, and wonder what will happen to you. Or you worry that your lover will die, or your bank book will die, because you see death all around. This means that you always remain insecure, and you need to examine that insecurity. You have to understand this fear and not be afraid. You are sure to die.

Actually, nobody is really afraid of death – people are afraid of pain and illness. It is a terrible thing when one suffers great pain and does not die. The actual experience of death is not the pain that makes you cry. But if you understand what that suffering is, it goes away. You understand, by that time, that there is no pain in death. Then you are very close to the Reality, though you are not yet enlightened.


Editor’s note

This passage has been taken from the book Path of Fire and Light Vol 2, pp 19 – 21, by Swami Rama, published 1976 by the Himalayan International Institute of Yoga Science and Philosophy of the USA.

Reflections on the Brazilian Retreat in July 2025

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The Theosophical Institute of Brasilia Paraiso na Terra, in Brazil, hosted the retreat the “Divine Feminine” from 22nd to 27th of July, with Acharya Rabindra Sahu. It is not the first time that the Himalayan Tradition fills this place with its touching presence, and embraces all the participants with deep love. No doubt that the ecological reserve where the Institute is located is a manifest expression of the core topic of the retreat, exactly the divine feminine.

A beautiful land in the Brazilian Cerrado, where the chirps of varieties of colorful birds contours the orange-red sunset, the butterflies showing the path to wondrous waterfalls, bashful owls gifting a curious look, and loving hosts at incessant work. Learning about the masculine and feminine force inside each of us, and how to cultivate the divine feminine as creation, expansion, kindness, gentleness, love both in the world within and without, has been an inspiring journey throughout the retreat, under the incisive and caring guidance of Rabindra. From morning Hatha Yoga and meditation to evening groups’ discussions, in all the sessions were offered clear and practical examples of the work of the Divine feminine force, as well as inspirations on how to live our life with constant awareness of Her presence.

The event enriched by the participation of about 25 people culminated with the fire ritual where everybody was touched by the power of chanting and offering to the Mother Divine.

I have heard from a lady that after almost thirty years of yoga, she has finally encountered the real one.

Our profound gratitude goes to Rabindra who has been able to delicately penetrate each of our hearts, to Eduardo who beyond its spiritual commitment to the Institute, gently translated his words in Portuguese, to Daniel who joyfully sparkled the morning sessions by also translating them, to Osvaldo, who supported us in all practical and subtle aspects by his poetic way of living, to Inaiá and her team who have nourished our eyes, palate and spirit. To all who have worked behind the scene to make this event possible. Last but not least to my dear kalyana mitra Roggerio, who lives and cares for Paraiso na Terra, and whom I found again after many years from our last encounter. To his generous heart, to the divine feminine within him.