Wisdom of today

To discover the truth, you need a mind that is free from all authority and therefore from all fear. - Krishnamurti

Wijsheid van de dag (Dutch)

"Omdat ik vrij, onbeperkt, ongedeeld en van geen enkel ding afhankelijk ben, verzoek ik degenen die mij willen begrijpen geen volgelingen van mij te worden en geen kooi rondom mij op te trekken. Niemand van buitenaf kan je vrijmaken. Ik zou je willen aansporen om vrij te worden - vrij zelfs van de goden die je aanbidt, vrij van hen die je dierbaar zijn, omdat vrijheid noodzakelijk is voor de groei van de ziel en omdat er zonder vrijheid bederf heerst. Omdat je niet vrij wenst te zijn, zoek je vertroosting, en troost als schaduw van een boom; zij verandert van ogenblik tot ogenblik met de zon. Vertroosting gaat niet samen met begrip." - Krishnamurti over vrijheid

Passionate Capricorn FULL Moon July 1/2 - Astrology Numerology Forecast

Surviving the descend through the Underworld in Scorpio :-) Everything is going to be allright - Keep the Love

In his Esoteric Tradition, Purucker elaborates:

The purpose of the passing of the Monad postmortem through the various planetary chains is to allow it to free itself on each such planetary chain of the integument or habiliment or vehicle which belongs to the vital essence of such planetary chain. It is only thus that the Monad strips off from itself one after the other the different "coatings" with which it has enwrapped itself during its long evolutionary journey; and thus when it has freed itself from all the seven "coatings" it is then ready, because freed and in its pure and "unclothed" state, to enter into its own native spiritual Home. When the return journey towards Earth's planetary chain begins, the Monad then passes through all these same seven planets, but in reverse order to that by which it had ascended through them, and in each such planet that it visits . . . it picks up and re-assumes or clothes itself in the lifeatoms forming the "coatings" that it had previously dropped or cast off in each one of these seven planets respectively. — 2:869-70
So important is this journey that the Greater Mysteries dealt almost entirely with processes of the mystic death. As stated in the previous chapter, the fourth initiation comprised a partial descent into lower spheres, accompanied by a partial ascent into superior spheres. The soul as yet has not developed sufficient strength to withstand the full revelation of the universe. There is a Babylonian legend which points to a Mystery-teaching. Ishtar descends to the underworld and, arriving at the gates of Arallu (Hades), stands beautiful and regal. The archaic decree, however, demands that none may enter the dread precincts of the underworld who are not bare of garment or jewel.

Therefore at each of the successive gates through which Ishtar must pass, the keeper divests her of some garment or ornament: first her crown, then her ear-rings, then her necklace, then the ornaments from her bosom, then her many-jeweled girdle, then the spangles from her hands and feet, and lastly her loin-cloth. — Will Durant, The Story of Civilization 1:238
Free and pure she enters the Land of No Return where her sister, Ereshkigal, holds sway. Full of jealousy, she sends against Ishtar sixty diseases. Having passed the tests of the lower world, Ishtar retraces her steps through the seven gates, receiving in reverse order the garments and jewels which she had cast aside on her descending journey, and finally, as she ascends into the regions of light, Ishtar is adorned with the seventh jewel, the crown of spiritual glory.

The descent to the underworld is not an automatic process, but a willing decision to undertake the journey as a supreme test of intellectual and spiritual integrity. If the candidate succeed, union with the divine and bliss supernal will be his; if he fail, then death or madness lies in store. Far better had he never ventured upon these trials, for fearful indeed are they. But all is not lost, for in a future life he may try again.

If the aspirant has through austerity, utter devotion, discipline, and learning become as gold in the fire, swift and sure will be his passage through the lower worlds. With the flame of spirituality burning within, the successful candidate rises to the spheres superior, where the passage from planet to planet is made with full awareness. Passing the ultimate test, the pupil, now become master, returns to earth and to his entranced body.

The guardian of the initiation chamber, who has watched over the body of his disciple with patient and loving care, is filled with joy: the initiation is consummated.

Grote Mysterieën : Nederlandstalige informatie

Morele ontwikkeling (Lawrence Kohlberg en nonconformisme / postconventionele moraal) [Dutch]

Lawrence Kohlberg stelt dat onderwijsgevenden de morele ontwikkeling van leerlingen kunnen bevorderen. In het onderwijsleerproces dienen zij:

1. De ontwikkelingsfase(n) van de leerlingen (- zie onder -) te bepalen;
2. Morele kwesties die bij de ontwikkelingsfase(n) aansluiten aan de orde te stellen;
3. Bij de discussie over de betreffende kwestie de leerlingen in aanraking te brengen met het denken dat op één niveau hoger ligt dan het reeds aanwezige niveau (N + 1 benadering);
4. De leerlingen te helpen met het verwerken van mogelijk opkomende tegenstrijdigheden in het eigen denken.

Kohlberg onderkent naast een 'nulniveau' drie hogere niveaus van morele ontwikkeling, die opgesplitst kunnen worden in een zestal stadia.
Zij worden hieronder beknopt omschreven.

Vooraf: Lawrence Kohlberg heeft het onderstaande schema ontwikkeld om greep te kunnen krijgen op de verschillende niveaus van moreel denken. Je kunt het schema als instrument gebruiken om de uitspraken en interventies tijdens jouw lessen te analyseren. Het schema kun je ook als hulpmiddel gebruiken bij de voorbereiding van een klassegesprek.

SCHEMA KOHLBERG

MORELE ONTWIKKELING IN ZES FASEN

0  PREMORALITEIT Goed is wat plezierig is. Wat pijn doet, of angst inboezemt, is slecht. Er is bij het kind in de eerste levensjaren nog geen ethisch besef. Het kan zelf nog geen onderscheid maken tussen 'goed' en 'slecht'. I  PRECONVENTIONEEL NIVEAU 1) Het kind is geheel en al op de externe autoriteit gericht. Iets is vanzelfsprekend goed omdat een autoriteit (moeder, vader) dat zegt. Alles waar straf op staat, is slecht: 'Ik zorg dat ze niet boos op mij worden'. Zekerheidshalve wordt het gedrag van de autoriteit geïmiteerd, - althans, zolang de autoriteit in de buurt is. 2) Ten opzichte van anderen wordt een weegschaalmodel gehanteerd. 'Ik doe iets voor een ander, omdat die ander (dan) iets voor mij doet. Als jij niet lief bent voor mij, dan ben ik niet lief voor jou'. Wat het eigenbelang van het kind niet direct dient, zal het ook niet doen. Het eigenbelang gaat voor. II  CONVENTIONEEL NIVEAU 3) Goed is wat de anderen goed vinden. 'Wat men van mij verwacht, dat wil ik doen. Ik kijk eerst naar de anderen, voor ik zelf een besluit neem'. Met eventuele negatieve gevolgen wordt weinig of geen rekening gehouden: 'Iedereen doet het immers? Ik wil niet anders zijn dan de anderen'. 4) Goed is wat de eigen groep normaal vindt. 'Ik laat mijn doen en laten bepalen door de meerderheid. De gangbare groepsnorm wens ik niet te overtreden, anders wordt het leven verwarrend en moeilijk. Ik sluit mij aan bij de mening van mijn groep'. III  POSTCONVENTIONEEL NIVEAU 5) Goed is wat in overleg is overeengekomen. 'Afspraken moeten gerespecteerd worden. Iets is goed, als in principe iedereen op die manier zou handelen. Het doel heiligt niet alle middelen. Respect voor anderen is belangrijk. Ik ga voor de rechten van de mens. Mensen mogen elkaar niet misbruiken. Wat 'men' normaal vindt behoef ik nog niet normaal te vinden! Ik heb eventueel het recht om zélf te bepalen hoe ik in deze situatie handel'. 6) Iets is goed omdat het niet tegen de eigen principes ingaat. 'Mijn persoonlijke geweten weegt het zwaarst en geeft de doorslag. Ik ga voor de rechten van het individu. Voor de wereld waarin ik leef draag ik een directe verantwoordelijkheid. Ik zal wat slecht is openlijk afkeuren. Zelfs al is niemand het met mij eens. Hier sta ik, ik kan niet anders

http://www.waarden.org/werkpl/lesmat/spelen/ganzenbord/kohlberg.html

Chenrezig: Lord of Love - Mandala

"Every person whose heart is moved by love and compassion, who deeply and sincerely acts for the benefit of others without concern for fame, profit, social position, or recognition expresses the activity of Chenrezig."

Martin Luther King Wijsheid

"We weten door pijnlijke ervaring dat vrijheid nooit vrijwillig wordt opgegeven door de onderdrukker, het moet worden geëist door de onderdrukten." - Martin Luther King ‪#‎NoFear‬

Angelic Compassion (karma)

Wisdom of today

Numbers 14:18New International Version (NIV)

18 ‘The Lord is slow to anger, abounding in love and forgiving sin and rebellion.Yet he does not leave the guilty unpunished; he punishes the children for the sin of the parents to the third and fourth generation.’

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How to Free Yourself From Negative Energy

How to Free Yourself From Negative Energy

By Michael Silver

Posted by Admin, 0626/2015

By Sangeeta Bhagwat | Serene Reflections

How to Heal Traumas and Grievances and Free Yourself From the Negative Energy

HJ: Holding on to past grievances, traumas and disagreements is energetically keeping you locked into a negative vibration.  Emotions that are not released become trapped in the nervous and energetic systems of the body and overtime can cause psychological and physical imbalances and disease.  Held for decades they can cause cancer, heart disease, stroke, etc.  The body-mind-spirit triad is designed to feel an emotion and let it pass through the system without resistance.  Like a cloud passing through the sky.  If you have not been doing that, NOW is the time to start.  The venerably wise Sangeeta Bhagwat leads us through an incredibly powerful healing process in the article below.

Do you find yourself struggling in a close relationship? Many of us do. Despite a long history of spiritual or healing practice, it is not uncommon to yet feel stuck in at least one challenging relationship.  Whether this be with a family member, friend or anyone else, it may seem like this is the one place where there can be no peaceful resolution.

The temptation here is to treat this as the singular exception where we are not responsible in any manner.  But without taking responsibility, we cannot bring in change.Hence, we end up feeling stuck and helpless, blaming the other. We make our lack of influence here an ‘unassailable fact’ instead of recognising that it is our perception of the situation that makes it what it is. 

This ‘spiritual failure’ then lingers in the background.  It occasionally erupts with a surprising intensity that can leave us feeling all the inner work has been useless and we may as well give up.

Well, we need not give up.

Drawing on our deep love of ‘A Course In Miracles (ACIM)’, Byron Katie’s ‘The Work’ and John Newton’s and Gary Renard’s Forgiveness teachings, my friend GD and I spontaneously developed a systematic way to find peace in such situations.  I found it to be effective and am hence sharing the basic steps of this process with you.

Important Note: 
Before proceeding, it is critical to be committed to healing this situation.

Even if painful, old patterns provide the comfort of familiarity and benefits of being a victim, moving ahead is possible only when we see this supposed Achilles heel as an opportunity for significant growth and evolution.

Hence, is essential to honestly uncover and clear all resistance to seeing differently. There may be various speed-breakers to freedom, for example:

The need to be proven right, righteous or superior in some way
Mistakenly believing that Forgiveness implies condoning and/or inviting more of the same.
Letting go of this would disrupt one’s world views or foundational approach to things.
Discomfort with the loss of familiarity and the fear of the consequential unknown (we can grow accustomed and deeply attached to our long-standing complaints)
Pinpoint your own list of resistances and use any healing tools that you are already familiar with to clear them.

Foundational Understanding: 
The key concepts used here are derived from ACIM, namely:

Our perception is a projection coming from our own mind. Hence, by examining our thinking, we can control and change what we perceive. 
Forgiveness is changing our mind in a way that corrects the errors in our perception. Forgiveness is thus the means to freeing us from all illusion, including that of separation.
“Forgiveness is the only thing that stands for truth in the illusions of the world. It sees their nothingness, and looks straight through the thousand forms in which they may appear. It looks on lies, but it is not deceived.” ~ Lesson 134, ACIM

Every stressful situation has a singular purpose and that is to offer us an opportunity to forgive and move ahead.  With this in mind, we drop all habits or intent of ‘fixing’ (the situation, the other or our self), all investment in particular outcomes and focus single-mindedly on forgiveness.
We have to forgive not only the other person, but also our self. If we find ourselves reacting strongly to some quality, it will be found within us. For what we object to in others is what we reject within ourselves. Projection is used to displace our guilt onto another, thereby avoiding acknowledging and forgiving it within our self.
With this background, we are ready to begin:

1. Choose a person that repeatedly annoys your body-mind system.
Select a person who frequently evokes a strong emotional reaction in you. Don’t look for the one with whom there are one-off disturbances, but the one with whom conflicts show up repeatedly.

2.  Find The Disturbing Quality/Behaviour/Trait Displayed By The Person.
Contrary to habit and temptation, the details of the unpleasant event are not important. Our aim is to identify the quality or trait that triggers all the trouble. 

Byron Katie’s ‘The Work’ looks to find ways we are arguing with reality, whereas here,our aim is to find the quality that we need to forgive this person for.

This is not as difficult as it sounds. It is helpful to pick just one of the most annoying interactions that you have had with the chosen person. Notice which was the trait that they were demonstrating then that triggered a maximal reaction in you. Examples include “unreliable”, “ungrateful”, “irresponsible”, “careless with money”, “insistent”, “stubborn” and so forth.

It is important to find the one quality that provoked maximal emotional charge. Don’t compromise or stop your inquiry until you find the right one. Try out similar or related trait descriptions. You will know you have found it by the ‘buzz’, a strong reaction or sensation in the body-mind. Select the word that feels most loaded.

3.  Look Within Yourself For 5 Places Where You Display The Same Trait
An authentic, non-judgemental introspection will enable you to find at least 5 occasions wherein you have been that way yourself. It is quite likely that the mind will first argue against this search.  For example, when we see violent or abusive behaviour, one may feel it would be impossible for us to have demonstrated it our self.  So let us clarify the parameters of this search:

Treat the trait or situation as symbolic:  Say it is ‘speaking loudly’ on the phone in public spaces that annoys you.  While you never do that yourself, see if you ‘loudly’ force your opinions deliberately or unintentionally on another’s space.
It may be in a different area of your life: If the complaint is “promises but never delivers” on work commitments, you may not be delivering on personal promises, implied or stated.
The form may differ:  You may not recall being physically violent with someone, but there may have been many occasions when you were verbally abusive, sharp, deliberately hurtful and so forth.
The frequency/intensity may differ:  You may not be the compulsive liar, but are dishonest or evasive on occasion.
This was true of you in the past:  Standing up for yourself may come more easily to you now.  But if you struggled with it in the past, seeing someone being a pushover or doormat may still trigger frustration in you.
It may present internally but not be displayed externally:  A common example is our self imposed requirement of ‘positive thinking’.  It is human to have negative emotions or a ‘down day’.  But as we try to convince others and ourselves of our positive thinking, we may pose a smiling, cheery appearance at all times.  In such cases, seeing someone ‘faking happiness’ can evoke strong reactions in us.
You may want to, but do not give yourself permission to do the same:Using the same example of self imposed positive thinking, seeing someone dramatising their upset may also trigger you.
You may have a list of valid reasons to justify your reaction: Rationalising our stubborn reaction can be an unconscious way to keep the trait in place and disown it at the same time. For if one has reasons for blame firmly in place, self examination (and forgiveness) can be avoided.
If done thoroughly, by the time you complete this part of the exercise, the revelation of what was lying unattended within you will in itself give noticeable relief.

4. All Inclusive Forgiveness
This journey of self discovery may now tempt you to judge yourself for having missed all this thus far. Or you may now begin to feel guilt for all the blame and anger you had directed towards the other. Or you may come in touch with the self directed guilt, blame or shame that was hidden all this time.

Do not build any further stories around these observations, nor consider them as definitive or permanent.  Once the seeing is clear, correction towards more loving and harmonious behaviour is easily possible.  Their remaining hidden was what was the problem.

We now draw on a higher power to support the process of Forgiveness, so that we can move beyond all of it gracefully. As Einstein said, “You can never solve a problem on the level on which it was created.”  So pray or connect with God (Source, your Higher Self, or which ever higher power you believe in) and go through these steps with as much compassionate intent that you can muster:

(Use the person’s name instead of ‘ he/she’ and the ‘quality’ you found to fill in the blanks below.)

A. (God), Help me to forgive myself for having being blind to all this in the past; For projecting it outwards and not seeing it was something I needed to forgive within myself.

B. For all the times (he/she) and I have been (___),

May I forgive myself,
May I forgive him/her,
May he/she forgive themselves
and May he/she forgive me,
So help us (God).

C. For all the times I have judged (him/her) and myself for being (___),

May I forgive myself,
May I forgive him/her,
May him/her forgive themselves
and May him/her forgive me,
So help us (God)

How To Know The Process Is Complete
The process may seem a little daunting at first glance, but give it a good shot. It gets smooth, quick and easy after a couple of attempts. You may have to repeat it a few times (with the same person) if it feels incomplete.

When it is complete, there is a sense of wonder, revelation and unmistakable lightness. It becomes clear that nothing really happened – other than a series of judgements and projections that were construed to make a certain story line. When the judgement dissolves, so does that particular story line. From a space of calm awareness, we are now free to take inspired action with clarity and ease.The ‘other’ can now be relieved of the villainous role that they so kindly played for us. This does not mean the person necessarily disappears from our life or that we disengage. But if they stay, the interaction surely transforms into something lighter and truer.

At the end of it, we often dissolve into laughter, having discovered that what was needed was not a pardoning of any ‘other’, but a clearer seeing, understanding and acceptance of our self. 

And if you find yourself struggling even after several attempts, contact GD or Sangeetafor a personal consultation 

Good wishes!

Bron : http://firstcontactgroundcrewteam.com/how-to-free-yourself-from-negative-energy/

Wise advice from the Bible - Love

"Keep on loving each other as brothers and sisters. Don’t forget to show hospitality to strangers, for some who have done this have entertained angels without realizing it! Remember those in prison, as if you were there yourself. Remember also those being mistreated, as if you felt their pain in your own bodies." - Hebrews

Bhagavad-gītā As It Is » Chapter Six: Dhyāna-yoga - samadhi

Bg 6.20-23

yatroparamate cittaṁ
niruddhaṁ yoga-sevayā
yatra caivātmanātmānaṁ
paśyann ātmani tuṣyati

sukham ātyantikaṁ yat tad
buddhi-grāhyam atīndriyam
vetti yatra na caivāyaṁ
sthitaś calati tattvataḥ

yaṁ labdhvā cāparaṁ lābhaṁ
manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena
guruṇāpi vicālyate

taṁ vidyād duḥkha-saṁyoga-
viyogaṁ yoga-saṁjñitam

Word for word: 

yatra — in that state of affairs where; uparamate — cease (because one feels transcendental happiness); cittam — mental activities; niruddham — being restrained from matter; yoga-sevayā — by performance of yoga; yatra — in which; ca — also; eva — certainly; ātmanā — by the pure mind; ātmānam — the Self; paśyan — realizing the position of; ātmani — in the Self; tuṣyati — one becomes satisfied; sukham — happiness; ātyantikam — supreme;yat — which; tat — that; buddhi — by intelligence; grāhyam — accessible; atīndriyam — transcendental; vetti — one knows; yatra — wherein; na — never; ca — also; eva — certainly; ayam — he; sthitaḥ — situated; calati — moves; tattvataḥ — from the truth; yam — that which; labdhvā — by attainment; ca — also; aparam — any other;lābham — gain; manyate — considers; na — never; adhikam — more; tataḥ — than that; yasmin — in which;sthitaḥ — being situated; na — never; duḥkhena — by miseries; guruṇā api — even though very difficult;vicālyate — becomes shaken; tam — that; vidyāt — you must know; duḥkha-saṁyoga — of the miseries of material contact; viyogam — extermination; yoga-saṁjñitam — called trance in yoga.

Translation: 

In the stage of perfection called trance, or samādhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the Self by the pure mind and to relish and rejoice in the Self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.

Purport: 

By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure – realized through transcendental senses – is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (4.33):puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.

This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This “oneness with the Supreme” is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance of the impure mirror of the mind. This “clearance” is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam. The theory of nirvāṇa – also preliminary – corresponds with this principle. In the Bhāgavatam (2.10.6) this is called svarūpeṇa vyavasthitiḥ.The Bhagavad-gītā also confirms this situation in this verse.

After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the “real life of the living entity.” Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtra (1.1.12) as ānanda-mayo ’bhyāsāt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gītā.

In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi andasamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today’s so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by thesiddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products ofyoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.

The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.

As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences – such as accidents, disease, scarcity and even the death of a most dear relative – but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in theBhagavad-gītā (2.14), āgamāpāyino ’nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.