Monthly Archives: January 2021

Echo From The Cave: 148

Sunday January 31, 2021 NYC

New YouTube Video Released Today!
Positive Transformation ~ The Story of Freedom 1: Recognition Released

Mahayogi Yoga Mission New York has just released a new YouTube video to our Project Sahasrara YouTube channel!!  Positive Transformation ~ The Story of Freedom 1: Recognition

This video is an excerpt from Mahayogi Yoga Mission’s Dec. 6th 2020 program, “Disarming the Mind for Freedom”, which is part of the online series Positive Transformation in Times of Change. This excerpt is the first of two that we will release from the Dec. 6th program and includes two of the stories that were presented using narration and hand drawn images.

The introduction to the video is as follows:

The search for Freedom is at the core of all humanity. There must be something within us that knows, consciously or not, that only in the state of Freedom does true happiness arise—happiness that is limitless and without end. We usually think of Freedom as something that can be obtained, or as something that can be given, by a circumstance, by a person, or by having various things. Yet, no matter what we are given or what we obtain, without having Freedom from the mind, we remain in the state of being un-free. In order to be free, each one of us must take action to free ourselves.

In Yoga, Freedom is known to be beyond the mind. But to experience Freedom from the mind, we must first stop and examine the current state of the mind and how it works. We need to recognize precisely what it is that causes the mind to be in an un-free state. We must carefully observe its tendencies and then strive tirelessly against the mind to become free of it. It is the battle of all battles, entirely waged within.

This video, “The Story of Freedom I: Recognition” illustrates the means by which the mind creates its own bondage, the opposite of Freedom. Although these stories took place thousands of years ago, these examples may seem familiar to many of us. These experiences can be difficult to recognize when they occur in our daily lives, but after viewing and introspecting, we may begin to catch glimpses of recognition and insight into how the mind can create an unfree state.

Please watch, share with friends and check back soon for the next video!

Also, another online program in the series Positive Transformation in Times of Change will be coming soon. Please stay tuned for more info.

Echo From The Cave: 147

Wednesday January 27, 2021 NYC

Editor’s Note: Pranavadipa Vol. 74

Believe in One’s Self
Q: Buddha taught his disciples in the last years of his life by saying, “Rely on your Self, rely on the Dharma”; Shri Mahayogi has taught us that the Self is Atman. Vivekananda often said, “One cannot believe in God unless one believes in oneself.” I feel this teaching conveys that if one boldly believes in oneself and sees only God, even if one has an ego, then one will eventually reach God. I feel like Vivekananda is the only holy being who said, “believe in oneself.” What would Shri Mahayogi say about this?

MASTER: Exactly what he said. That self is literally indicating Atman, one’s Self, but the issue here is what is truly indicated by self. If one has not realized Atman yet, then perhaps it vaguely indicates a self that includes the mind and the body. Nevertheless, there is no need to believe superstitions or to simply have religious faith—such as dogma, or blind faith; rather, believe in oneself, carefully discerning these religious faiths as well as other things and come to know the essence. That indicates that at the same time it is a double-edged sword, so you must also confront what your own self truly is. If you indicate “self” to be something vague including the mind as mentioned just now, then you should discern whether or not that is true, and proceed to seek further for the true Self, the essence of the self. Yet, even to do that, since proceeding means you yourself have to move forward by your own self, it is not sufficient just being tinted by influences from other sources rather than your own confirmation; therefore you must step with your own feet, use your own hands and mind, to go forth—that is how it comes down to the true meaning of making your own effort while believing in your self, relying on your self. Therefore, you must not translate the “self” in this phrase just as Atman, meaning the Truth, and then take the phrase simply and only to mean believing in Atman.                                                                              

The above teaching is part of the first question and answer in this month’s Pranavadipa Volume 74, which has all the teachings of the Satsangha section gathered under the title: “Guidance from the Master and Meditation.” This month’s Satsangha is actually coming from two different Satsangha, both of which took place in Kyoto, Japan in 2014. And, this one answer from Shri Mahayogi above, contains the essence of all the questions and answers that follow throughout the content of this volume’s Satsangha.

“Rely on your Self, rely on the Dharma—you might have read these words in a past volume of Pranavadipa, in which several practitioners asked Shri Mahayogi questions about these words. But if not, you may be familiar with the teachings of Buddha, in which case these are well-known words of Buddha himself. Let’s ask ourselves—when we read or hear these words, what do we try to learn from them, what is Buddha actually teaching us?

A practitioner, who is aiming for the realization of Satori—the realization of the true Self—and who had learned from Shri Mahayogi or from the teachings of Yoga that “the Self” is neither the mind nor the body nor the ego, but rather Atman, asked Shri Mahayogi how he should understand the essence of what these two phrases, “Rely on your Self—Atman,” and “Believe in oneself,” really mean.

In response to that practitioner, Shri Mahayogi began by saying: “That self is literally indicating Atman, one’s Self, the issue here is what is truly indicated by self.

If we stop here and think what Shri Mahayogi is pointing out right at this moment, then we might interpret, in other words, that Shri Mahayogi is saying that we may be understanding that “self” means Atman,[1] however, that is just knowledge, so we should not feel content as if already understanding, but rather we need to go beyond our own knowledge or preconceptions and seek what it really means for ourselves—for whether it is the path of Yoga or the path of Buddha, it is an empirical path.

[1] Soul, Self or spiritual Essence in Sanskrit, however there is no equivalent word or concept in English.

Then Shri Mahayogi continued to expound on this, and as if by spiritual magic, put “Rely on your Self—Atman,” and “Believe in oneself” together, taking us further and teaching us about the importance of discernment in relation to many things, including of what we think or believe—indeed, we are to come to know the essence by using our own feet, hands and mind. And, all of this to inspire us to practice, so that we can confirm the meaning of “what your own self truly is” for ourselves.

In any field, when we aim to attain a goal, passion and training are important, or rather they are a necessity—we know that from our experience, don’t we? If so, when it comes to working towards attaining the state that is beyond the mind—Yoga, or Satori—passion and training are even more indispensable, which Shri Mahayogi always speaks about, and it is also written in the Yoga Sutra. That also means that having the yearning to seek the Truth is a prerequisite for discrimination.


“You see, you have to apply the teachings of this ‘nothing is permanent’ realistically to the things closest to you in your daily life; for it is not just mere intellectual knowledge.”                                                            – Shri Mahayogi

In Pranavadipa (Vol. 74), Shri Mahayogi specifically breaks down the way of discrimination in several concrete and practical examples, including the discrimination of Buddha’s teaching that “Nothing is Permanent” and the discrimination one can use to transcend one’s own likes and dislikes, as well as the sanskara (psychological subconscious latent impressions) from which these arise—all of which naturally results in mauna (spiritual silence). He also teaches that the pain-bearing obstacles or attachments (which obstruct one from seeing the true nature of the Self, the Truth, or God) can disappear by filling the mind with bhakti (devotion to God), an important component for those of us who might find it difficult to practice thorough discernment—and perhaps most of us need to apply bhakti, unless we are truly ardent and clear enough to practice only discernment, like Swami Vivekananda was able to do.

Now, going back to the goal, we know that when we aim to attain a goal, passion and training are important. And if the aim is the perfection of Yoga, or Satori, or the true Self, which is beyond the mind, then because this State is beyond the mind, we can see that it is of great importance to find and learn from those who are already in that State, for they are the only ones (as Awakaned Ones) who can safely guide others to that same State. Those who can do this are called Satguru, true Masters.

You might find that you may not necessarily be aiming to perfect Yoga or Satori, but even if that is so, the state of true Freedom is nothing different from the state of Yoga or Satori. And “true” means unconditional. This Freedom that does not rely on any condition might not be far off from what we are all seeking in whatever we do, because in whatever we do, the search for real Happiness or Freedom may be what is beneath all the desires of our souls. And then at some point, sooner or later, we might come to realize that unless we approach our own mind—for, although the activities of the mind may be productive if they are used for something positive—the mind’s activities can also cloud our vision. If our vision is clouded, we will not be able to find real Happiness or Freedom, because the mind follows wherever we are or go, and real Happiness or Freedom can only be found when we stop seeking for it externally, and shift to seek for it within. Awakened Beings all say that in one way or another that is where the true Self, Atman, the state of true Freedom—the Truth—can be found.

If we aim for Satori, or if we just want to be free of the cloudiness of our minds, we need to hear the Truth or hear about Atman from the ones who are in that state, and then reflect upon and meditate upon It. As the Brihadaranyaka Upanishad states:

“The Self should be realized—should be heard of, reflected upon, and meditated upon. By the realization of the Self—through hearing, reflection, and meditation—all this is known.”                                     – Shri Mahayogi

Then next comes training:

By going through habitual erroneous actions due to ignorance or by taking in erroneous impressions, the mind has made the attachments bigger. Spiritual discipline of practice is the task of revamping the incorrect sanskara or memories through telling the mind the correct wisdom, or teachings of the Truth.”

 “What is of utmost importance is to educate the mind with the teachings of Truth.”                                                                                              – Shri Mahayogi

Nowadays, when we hear the word “educate,” we may automatically conjure up a variety of images and ideas, perhaps related to our schooling or our upbringing, perhaps involving ideas of reading, study with notetaking, memorization, or mastering a test of our knowledge.

But when it comes to Yoga and to the teachings of Truth, what does it mean “to educate the mind with the teachings of Truth”? Certainly, it can’t have to do with suddenly thinking that we know because we have read it, nor with simply telling ourselves that the teaching is true again and again and that now we should believe it, nor can it be about memorizing words or engaging in academic study. We must not forget that the path of Yoga, or the path of aiming to attain or to know the true Self or true Freedom is an empirical path. The practice is about approaching our own minds and purifying or clearing the clouds from it; practice must be applied in daily life because it is certainly not only about sitting for meditation—our daily lives are the practical grounds for our practice. Shri Mahayogi emphasizes that in order to educate the mind, we must try to understand and apply the teachings using the most realistic means, the everyday situations and circumstances that are nearest to us, and no matter what the teaching is that we may read or hear, we must make efforts to try to prove it using our own self.

So then how do we train our minds—how do we “educate the mind with the teachings of Truth”? In this month’s Pranavadipa (Vol. 74), there are many clues and hints in the Satsangha that we can pick up for our training, not only from what Shri Mahayogi answers to those seeking his guidance, but also from what the questions reveal about what the practitioners themselves are doing to try to educate the mind.

Besides all the clues that Shri Mahayogi gives us as he responds to those attending the Satsangha, it is also evident in many of the attendees questions that they themselves are in the process of trying to educate the mind according to the teaching of Yoga by sincerely trying to follow and practice what Shri Mahayogi is teaching so that they can come closer to understanding the true meaning through their own experiences. It’s inspiring!

One example of this is a practitioner, Yohei (who later received the spiritual name, Gopala) who is the one who asked the question at the very beginning of this blog. Actually, these two Satsangha are from July and November of 2014, and as we read his questions, we can sense how his practice progresses. You may definitively find that he takes genuine and concrete efforts to educate and train (discipline) his mind to continuously apply the teachings he has received into his actions (practice). From his attitude, we can also learn the importance of having the clarity of an aim for practice. We must keep seeing the goal or the aim—and it is because we want to attain the goal, that we educate our minds, by moving our feet, hands and minds:

Yohei (Gopala): After this year began, I’ve begun to want to stay in the consciousness of the Seer, and when I asked Shri Mahayogi how I should practice in order to attain this, Shri Mahayogi taught me to practice mauna (spiritual silence), for I have to eliminate the mutterings of the mind. As I try to work on eliminating them, I have come to think that unless I thoroughly make my own mind learn the logic behind “nothing is permanent” [from the teaching of Buddha], I will not be able to remain in the consciousness of the Seer. Would Shri Mahayogi please teach this to us again?

                                                                                                   —July 2014

Yohei (Gopala): Lately, there is a stronger awareness that memories are not my self. For a long time, somehow my attention went toward sanskara all the time, but I saw that there is an ego-consciousness that thinks that the mind is my Self, deeper within, and I thought that as long as that ego-consciousness is not exterminated, I will never awaken to Atman. Please teach me how I should practice so that it will lead to the elimination of ego including in daily life, how I should discipline myself in practice.

MASTER: It all comes down to selfless service. To act and think for others.

                                                                                        —November 2014

More importantly than anything else, all of this is possible because of the existence of the Satguru. We learn, and we can also confirm through our own experience, that when we merely read or hear the scriptures, our understanding inevitably remains in the realm of the limitations that our minds already have, and that to truly open ourselves up to learn and begin to understand more deeply, stimulation from the outside, from a Satguru, is a necessity.

Shri Mahayogi teaches the unparalleled “education” of the mind that takes place in Satsangha: the hearing, thinking upon and meditating on the teachings that takes place effortlessly during Satsangha.

Indeed, in the company of the Master, this “education” is beyond what most of us can even imagine, yet if we have had that precious opportunity, surely we have sensed it in one way or another, not knowing what it is. And we can also sense this in Shri Mahayogi’s answers right here on this blog.

From beginning to end of this Satsangha, in reading, in reflecting and in trying to grasp what Shri Mahayogi is expressing and teaching, we are humbled once again to be reminded of the vastness of Shri Mahayogi’s grace and the preciousness of the opportunity we have to learn from him. Words cannot express what Shri Mahayogi generously and compassionately gives us just through his Being—we bow down in gratitude, in quietness, and offer our highest honor.

Om  Tat  Sat, Om!


The Testimony, titled “Yoga in Daily Life (Family Life)”, is a translation of a writing by Sananda, a disciple of Shri Mahayogi in Japan, and was originally contributed to Paramahamsa (Mahayogi Mission Japan’s monthly magazine for members). Yoga is not for any one type of person or any one type of lifestyle, but truly it can be practiced by anyone, anywhere and within any circumstance. The Testimony of Sananda, who himself is a family person, is an excellent example of precisely that! In this article, Sananda breaks down how Yoga can be practiced in some of life’s most mundane circumstances and situations. It is an excellent guide and resource for how Yoga can be applied by anyone, anywhere. His example shows us concretely that there’s no need to wait for anything, as “perfect conditions” can be found anywhere and everywhere—let’s follow Sananda’s example and take every opportunity to begin shaping our daily lives to Yoga right away!

Echo From The Cave: 146

Saturday January 2, 2021 NYC

Happy New Year & Editor’s Note: Pranavadipa Vol. 73

“The Truth is One.
However the Seers, that means the Awakened Ones, call It variously.”

To our Revered Satguru, Shri Mahayogi:
Our hearts pour gratitude to be able to start this new year with you at our side, near or far, guiding us eternally through the immeasurable blessing of your very Existence. Your presence among us calms all fears, worries and doubts, and brings us the great strength needed to face all that life places before us.

To All:
We wish you a very Happy New Year!! We pray for the end of Covid-19 throughout the world and for true harmony and peace to come through touching the wisdom of Yoga and living based on the Universal Truth. May all of our hearts and minds be filled with sacredness and keep turning again and again, in every moment, to the one unchanging Truth!
The beginning of this year also marks the beginning of Mahayogi Yoga Mission’s 25th Anniversary year of its establishment in New York!

It is a new year and a fresh opportunity to clarify and renew our resolution towards the aim of Yoga! What better way to start off than by filling ourselves with the words of Truth that will elevate our minds and hearts? If you have not yet subscribed to our monthly online subscription publication, Pranavadipa, we highly recommend that you do so, as this is a source of inspiration for our minds, nourishment for our hearts, guidance on our paths, and study material for our learning. Pranavadipa, which is a one year subscription plan, is published on the 8th day of every month, so having a subscription sets us up to make sure that each month we are proactively bringing the teachings of Truth into our lives.

For now, we would like to take this opportunity to introduce the latest issue of Pranavadipa (Vol. 73). The primary messages throughout this volume are centered around CONCRETIZING OUR IDEAL and the IMPORTANCE OF EKAGRATA (single-pointed concentration) as the underlying foundation.

In December, there are a few dates that are quite significant. December 8th, the day that Pranavadipa (Vol. 73) was published, marks the day that is said to be the day that Buddha Awakened. December 24th, Christmas  Eve, is the night that Swami Vivekananda gathered with his brother disciples and together they declared to renounce the world, and become monks—and coincidentally, this is also the anniversary of Mahayogi Yoga Mission’s official recognition in New York from the government of the United States.   

In a reflection of  these  significant dates, the Satsangha in Pranavadipa (Vol. 73) begins with much wisdom and many teachings from Shri Mahayogi about the connection and correlation between Buddha and Vivekananda. It is awe-inspiring to read how Shri Mahayogi understood them, and therefore how Shri Mahayogi teaches us to feel and go closer to their spirit.

Through the examples of Buddha and Vivekananda, Shri Mahayogi teaches us what it means to concretize our ideal, and encourages what it is he hopes for from us: to raise our ideal to continuously work for the good of all humanity, seeing not just the limited scope of our own selves and lives, but to expand beyond that to the whole world and even beyond our limited view of time and space, which we so often confine to what is most relevant to only ourselves at any given moment. And, as an integral part of concretizing the ideal, Shri Mahayogi emphasizes the necessity and aim to transform one’s own way of thinking and being, towards that which aligns with the Truth, through each individual taking concrete and practical action in the circumstances and conditions that we find ourselves in, whatever they may be.

Going beyond that, Shri Mahayogi then teaches about the essence of religion. From Judaism, to Christianity, to Hinduism, and to Islam, Shri Mahayogi details for us the essence common to all and how that essence comes to be revived and reestablished in times when the religion itself starts to degrade into mere formalities. He teaches us about the sacred vibration of OM, and how this primordial vibration is also referenced in the Bible, and in the Shinto shrines of Japan. And he clarifies the meaning of Ramakrishna’s words—“As many faiths, so many paths”—and the importance of holding the faith of each individual in the highest respect, that each individual has their own auspicious timing when it comes to religion and the path towards its essence.

In tandem with these teachings about the greater Awakened Beings and their mission, and the essence of religion, which truly have the power to raise our minds to an ever-heightening ideal, Shri Mahayogi also provides many practical teachings for daily life that each individual can act on. From teaching about how the whole of Yoga is simply for the purpose of training the mind, to a clear example of discrimination of the mind’s attachments, to the way one can and should feel the hearts, both joys and sufferings, of others, to the way in which one can approach karma yoga and deepen in its practice, to the transformation of the mind through simple and daily actions, to improving one’s health, to acting in humbleness and more. Even Shri Mahayogi teaches a young high school-age captain of the swim team about the meaning and purpose of life as well as what the true meaning of being a leader is—to cultivate the minds and hearts of humanity. Truly there is so much for us to learn and try out for ourselves without a moment to lose, be it in our families, in our jobs, with friends, or alone—the opportunities to put Yoga into action are in every moment of our day!

This is certainly a time of year that calls for deep reflection on what the immense value and blessing that such Awakened Beings bring to each of us and to the world and how we can continue the work they have begun.


The Satsangha in Pranavadipa (Vol. 73) is quite a long one, with a number of subtitles. Below are listed the main titles and subtitles of the Satsangha:

The Manifestation of the Awakened Ones and Their Mission
—The actions that must be taken can be learned from their great feats

      • Vivekananda Understood the Incomparable Existence of Buddha
      • The Actualization of the Universality of Yoga
      • The Mission of Shri Ramakrishna and His Beloved Disciple Vivekananda
      • The Essence of Religion
      • The Sacred Sound of Om
      • Training the Mind
      • Actual Practice

Live Based on the True Ideal

      • What One is Challenged with in Life, Whether the Winner or Not
      • Hitting the Bullseye of the Real Ideal
      • The Actualization of the Ideal
      • Resolve

Indeed, it is evident that Shri Mahayogi is impressing upon us the importance of elevating our ideal to the highest level, to the level of humanity itself, in the present and for the future, as the responsibility and duty of one who has encountered the teaching of Yoga, and the teachings of the Awakened Beings. Through the examples of Buddha, Ramakrishna and Vivekananda, Shri Mahayogi teaches us the importance of working with our utmost effort and strength for the good of humanity, to take all action and means to ensure that as many people as possible have the invaluable opportunity to come in contact with the Truth. At the same time, hand in hand, with this elevated ideal is the individual work that each must do, concretely, with whatever is in front of us at the moment so as to be best prepared to participate in the work of the higher ideal. These two, the individual practice and transformation each must do, along with the aim towards salvation and liberation for all, seem to go hand in hand. In a way, Shri Mahayogi is showing us that these two are inseparable from one another, as focusing only on one’s own practice towards liberation is mere self-satisfaction, yet focusing only on a high ideal, without the cultivation of one’s own self, too, is in vain.

As we read, it may seem that at times Shri Mahayogi is talking about separate topics, but truly these two themes are woven together in each moment, no matter the angle from which Shri Mahayogi is teaching or the topic he is speaking about. Shri Mahayogi’s vision however expansive it may be, is all contained in even the smallest detail of what he says or does. If we want to understand him, or any of the Awakened Beings, surely we must strive to remember this and bring our own minds and views to expand more and more, without limitation.

Like Shri Mahayogi always says, it is important to first hear the Truth, then ponder upon it, and then meditate on it. Using the content of this Satsangha, surely we can continue to expand more and more what falls within the scope of our view and what we understand to be the work that the Awakened Ones are pointing out to us.

As this new year begins, the year of the 25th Anniversary of Mahayogi Yoga Mission in New York, let’s bring our minds to focus on sacred things, whatever our life circumstances are, and let’s raise ourselves up together in the footsteps of the great Awakened Beings and make concrete and real action towards the highest ideal of Yoga!!

“The following words too are one of the very ancient teachings in India: “The Truth is One. However the Seers, that means the Awakened Ones, call It variously”—this phrase is recorded in its oldest scripture, the Veda.
Therefore, we tend to see the larger object, saying this religion and that religion, but actually it’s not about that. Truly, it is one human being, such as Jesus Christ, Buddha, Shri Ramakrishna, a single human being clarifies the ultimate Truth, and at the same time, leaves teachings to cover all of it. More than anything else, Yoga clarifies the deepest psychology that modern psychology hasn’t been able to clarify or reveal yet, therefore it is precious, revealing something which may not be easily found in other teachings.”

—Satguru Shri Mahayogi Paramahamsa


Q: I cannot attend class [since I don’t live in Kyoto]. Please teach me what I should keep in my mind and aim to do, or what I should really take care of as I continue to practice Yoga alone.

MASTER: What I’ve been telling everyone in Kyoto lately is about ekagrata (single-pointed concentration). The period of initial enthusiasm in Yoga is a process in which, while there is much karma and many habits of the mind still remaining, you are gradually awakening to sacred things that are in opposition to them. And as you continue the practice, attachments and karma caused by ignorance gradually and visibly disappear, leaving only the Truth. The state of mind that is fixed solely towards the Truth is called ekagrata. Now, about advice—concretely, in order to make the state of ekagrata steady, have strong faith, and always, every day, think about sacred things. That is sufficient.

Above are Shri Mahayogi’s words from Pranavadipa (Vol. 73). The Testimony in this month’s volume, “Living in Yoga: The Single-Pointed Concentration of a Yogi”, is written by Satya, a disciple of Shri Mahayogi living in Kyoto, and is centered around ekagrata (single-pointed concentration).

“100% Passion—that is Ekagrata, single-pointed concentration!
It is crucial for Yoga. For Satori, it is all you need.
If you have that, then the rest, the power to put it into action will naturally follow.”

—Shri Mahayogi Paramahansa

While taking in Shri Mahayogi’s words, in Satya’s Testimony, we have the opportunity to glimpse the strong yearning she has and the way in which she strives to discover and understand what ekagrata really is, along with her discrimination process, which shows up all along the way as she searches to learn and understand ekagrata, as well as bring her own state to it.

It is so inspiring to see Satya’s mind of learning in this Testimony. Rather than set out with a specific idea of what ekagrata is and then try to make this a reality in her life, she willingly and actively digs deeper into her own understanding, her own experience, then shifts and tries new ways of developing that understanding and her own state in a way that is concrete and detailed. When she realizes that she has a lack of concentration, then she does not let this drag her down, but she thinks about what she can work on in herself, setting a concrete goal in front of her, thinking and analyzing deeply about the way to work on it in a very concrete manner so that she can actually achieve it. For example, she doesn’t just focus on practicing asana daily, but rather, her focus is more specific, and detailed to what she needs to put her attention on during the time that she practices, as well as the quality of the practice itself—then she brings this same practice to her daily life, tests it using her actions and trains herself—then through that experience, she analyzes what is lacking or what may be needed to accomplish the goal, learning from the experience and then going to whatever is next…continuing in this way to whatever then comes after that, and so on.

So then, what is the definition of “single point” in the “single-pointedness of a practitioner of Yoga”? Depending on the person, it might be expressed with the words “God”, “Truth”, “Brahman (true Existence)” or “Shri Mahayogi”; but I thought that was still vague. I felt that because the object was vague, single-pointedly concentrating was not happening in me. Then a thought started to arise in me, if the target of concentration is clear, then I should be able to concentrate focusing on a single point. …How do I bring all of my focus down to a single point…I felt that it comes down to, “seriously asking myself what I want to become.” Because, I felt that this single point has to be something that is more important than anything else, it has to be something I want to know so much as to exchange my own life for it, it has to be something I want to become—I felt that unless it was such a single point, I wouldn’t be able to stake my life on concentrating on it.

Because of this mind of learning, coupled with her yearning, her thoughts are naturally drawn to continuously fix themselves towards the Truth. We can see her continuous aiming towards the Truth as we read, and in the end, discover where this leads her.

Her example demonstrates to us the importance of having a strong yearning to seek out what we really want to know, and the willingness to learn through concrete details in the process. We can learn and take much from her example, and cultivate the willingness in ourselves to move forward through the mind of learning, being ready to leave behind whatever ideas and thoughts we have already formed, so that we can open ourselves to experience ekagrata and a continuous alignment of ourselves to the Truth.