Thoughts on The Bhagavad Gita (Chapter 10: Verse 1 - Verse 7)

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Hello, and welcome to The Bearded.Mystic Podcast and I'm your host, Rahul N.Singh.Thank you for taking out the time today to either watch or listen to this podcast episode today.We will be continuing on with my thoughts on the Bhagavad Gita and before we do begin,there are a few things I would like to talk about.If you are really interested in supporting The Bearded Mystic Podcast, and you've found great benefit in listening or watching these episodes, then please do support this podcast on Patreon where you can get ad free and bonus episodes along with other benefits depending on the tier that you select.Your support means everything,and it really does help the podcast keep running efficiently and smoothly, and also widens the audience that this message can reach to.If you would like to know more about it, the details are in the show notes and video description below.

On Saturdays at 11: 1:01

00 AM Eastern Standard Time there is a free virtual meditation session along with discussion and Q&A.If you're interested in meditating with us as a community, then you can find out the details in the show notes and video description below.Please do like, comment, and subscribe if you're watching this on YouTube and if you're listening to this on your favorite podcast streaming app, then please do give this podcast a five star rating.It helps the podcast get up in the charts and allows the algorithm to bring this podcast to new listeners and also do review the podcast if you can and make sure you do follow or subscribe to keep getting future episodes.Let's get started with today's episode.We will be looking at chapter 10.Verses one to verse seven,and this particular chapter is about Vibhuti yoga.So this is talking about the qualities of Isvara or Saguna Brahman or the Shared Being as we often refer it as.Keep this in mind when we are going through this chapter.The way to see is in the beginning we feel that we are a separate being, and then there is say existence and existence is made up of Saguna Brahman or Isvara or the Shared Being or an isht-devta that we really like.So there's these two differences and then essentially there is this Formless entity, this Formless Awareness that's there in the background that is beyond the manifestation of existence and is also beyond the individual self or jiva and these two things, which is the Shared Being or Isvara and the jiva are none other than that Formless Awareness,or Nirguna Brahman itself.That's the way to see it.Now when Sri Krishna talks into this verse, He's talking about it in first person as Me, and that is to denote that he's referring to existence at this point.And there are elements when sometimes he talks as Nirguna Brahman.It is up to our discernment to understand the differences between the two and take that forward.

Verse one, Sri Bhagavan spoke: 3:23

O' Arjuna because you are so very dear to Me, listen closely as I reveal for your ultimate wellbeing, the most confidential knowledge of My param nature.So we are going to look at the verse as a whole here.We know here that Sri Krishna is wanting Arjuna to pay close attention.He needs to be really laser focused and try to understand what he's trying to say, and he's gives the first point that the reason why he's given this knowledge is because Arjuna is very dear to him.Very, very dear.This means that even for us who are able to read this, who have come across the Bhagavad Gita now even for us, we are now dear to Sri Krishna.We are, we are also dear to this Paramatma or this Brahman or Shared Being itself.Now when he says, listen closely as I reveal for your ultimate wellbeing, this does two things.One, it's making sure that Arjuna's intellect remain steady.So he has to be deep in listening.This is the important thing he has to do is listen.Now here, the thing with listening is that it has to be taken in deeply.Not something that is just heard and then taken out the other.He has to really allow the message to embed itself in his intellect, in his mind, and in his whole outlook towards life.The other aspect is he's saying it's for your ultimate wellbeing.What will be the ultimate wellbeing here?It will obviously be jivan mukti or freedom from suffering.If Arjuna listens this is what he's going to be guaranteed because Sri Krishna cares about his ultimate wellbeing.And not just Arjuna's ultimate wellbeing, but the wellbeing for all of humankind.This is what we must understand.And when he mentions confidentiality, this automatically appeals to us because we are like, oh, it's confidential, it's a secret.Oh, nobody knows about this.And this automatically creates a feeling of being special.And therefore we'll be like, you know what?I really need to listen to this.I really need to take in this wisdom.So the most confidential knowledge of my param nature, my ultimate nature, the highest nature.Now the highest nature is obviously Nirguna Brahman,but within Nirguna Brahman is sat-chit-ananda and what Sri Krishna is doing is emphasizing the Sat aspect.Chit we know is Brahman itself.Formless Awareness itself, but the Sat element is existence.Everything that we see,perceive is about praising that.Also, the other aspect of looking into this chapter is how Sri Krishna does this to ensure that Arjuna doesn't get any ego either.If you get say to someone,I'm telling you a secret,only you are going to know.But then you reveal this ultimate nature.Yeah, this param nature.It automatically brings in a bit of humility that, okay,I'm gonna know something higher than me, and therefore there's no need for me to have ego.So this is a clever tool by Sri Krishna to eliminate any notion of ego.Then verse two.Neither the devas nor the greatest rishis completely understand my true nature for I am the source of the devas and the maharishis.One thing we can understand from this whole verse, and we are gonna take a look at the whole verse here, Sri Krishna is talking about how even the devas cannot completely understand Brahman's true nature.They cannot comprehend what it really is.Yeah.Now they can explain Nirguna Brahman, they can explain Formless Awareness, but how do you explain this manifestation to people?How do you explain the manifestation, which is full of polarities full of opposites, and where people cannot understand the contradictions within nature?What is really a synchronicity,people see it as opposition or conflict, and that's the difference, right?Between the understanding of a sage and the understanding of, say someone like me who's a beginner on this journey.To make Arjuna feel like he's ready for this knowledge to make him feel, again, a bit upbeat, a bit more inspired.He's saying, neither did the devas completely understand my true nature.But I'm going to tell you my true nature.I'm gonna tell you my param nature.Remember in the previous verse.Then he says, nor the greatest rishis completely understand my true nature.Again, that true nature is how can this Nirguna Brahman be manifested as the many,how can it be manifested as this ultimate existence,this ultimate Shared Being?And it could be also maybe that the Rishis or the devas have not actually reached full enlightenment yet.Hence, they're not jivan-mukt,so they're not really going to understand it all.And as I mentioned, the source of all existence is Brahman.Brahman is the source of everything and we really need to understand that element.So he says, for I am the source of the devas and the maharishis.The maharishis are searching for that which is already within them.I am that existence that they're looking for and their existence is my existence.They think it's different.Sri Krishna is weaving in a bit of oneness here too, if we really think about it.Then there is also another element that someone may say, well, if I become a rishi or great rishi or maharishi, I'll be amazing.Or if I become a deva, that's amazing.You know, I will have powers over things, and rishis can feel like they can curse or bless people.It can create a bit of a power trip . So that's why Sri Krishna says, You know what?It's this existence that does everything, this Saguna Brahman,this Isvara, this Shared Being not what you think it is.Yeah.Not this not you, the deva.It's not you Agni.It's not you Vayu,it's not you Ganga.It's none of these elements.It's only Nirguna Brahman that is doing everything, that is the source of the Shared Being.The Shared Being is the manifestation of this existence.Simply that is what it is.Now, what we understand here is that it's this Isvara that does all, is this Nirguna Brahman that does all.Therefore, we are not in any conflict.So to understand this very deeply is the source of all these devas, and maharishis that we worship is the Shared Being, or on the higher level it is Nirguna Brahman, Formless Awareness.Verse three.One who knows Me as the Loka Maha Ishvara 'the greatest being who is the ruler of all the realms, who realizes that I am unborn and without beginning,goes beyond the delusions,limitations, and confusions of ordinary human knowledge.That person, although still living among mortals, is completely released from all paap.Let's look at the first part of this verse.One who knows Me as the Loka Maha Ishvara 'the greatest being, who is the ruler of all the realms', who realizes that I am unborn and without beginning,goes beyond the delusions,limitations, and confusions of ordinary human knowledge.We have to understand here that Sri Krishna is referring to himself, referring to his own being as Saguna Brahman,or the Shared Being to make it easy for us, the Loka Maha Ishvara 'the greatest being who is the ruler of all realms.Now remember in the previous verse he says he's the source of all being, so he's the creative principle.Now he's the sustaining principle who rules all the realms in existence.Once we understand what Saguna Brahman is, then we understand what Nirguna Brahman is.So first, understand the Shared Being to go to Formless Awareness.This is the process that needs to be taken place.So we are having a steady growth.But that growth, even though steady, it is more firm and more rooted in true wisdom.Once we realize that this Brahman is uncreated,so it's unborn, beyond death, self existent.It doesn't have any beginning, therefore it doesn't have an end.You know, many can go searching for the beginning of existence.Many can try searching for the end of this existence, but then ultimately when they reach an apparent end, they realize that this was just an appearance against my own awareness, which is even beyond this existence of the Loka Maha Ishvara.It is unborn.He's saying, so don't think that I have been given a birth.This Saguna Brahman is Nirguna Brahman therefore it's unborn and it's without a beginning.Try looking for it.You'll find that it's beyond even the periphery or beyond the boundary of existence.One goes beyond all delusions because there is only Brahman and we are not deluded by name and form.The ultimate delusion that we have is that we think we are this body and mind.So first of all, if we think we are this body, we are attached to everything that is attached to the body.So that can be food,drink people, possessions.All those things.And then with our thought,it can be to desires,it can be attachment to thoughts, emotions.We look for particular states.So all those things kind of subdue our intellect and they suppress the intellect to think that it is just a body and mind.Therefore it is beyond these delusions.So it's beyond the name and form.This is the ultimate understanding here.What limitations can our true nature have when we are this infinite Brahman, this Shared Being, this existence is infinite in nature.Remember, It has no beginning and It has no end.And no word can capture us.No label can define us,and no form can contain us.That's simply what it means.It's beyond limitations.Whatever that you think limits you, which contains you in a certain way, whether that's society, knowledge, religion,spiritual practice, all those are limitations, or even the limitations of rituals.That is just ordinary human knowledge.They have some merits.I'm not saying they are not without merits.They are full of merits.But the ultimate understanding is to be free from all those,to be free from that limitation.That's what we must understand,and we are not confused by any ordinary human knowledge.We are beyond that.We find that we can have that basic knowledge because through spiritual practice, we train and exercise the intellect, which is our discernment and our viveka between the Real and the unreal and we remain established in the Real, due to this strong discernment that we have, this strong viveka that we built up.We have to continuously train and exercise the intellect.And that's how we go beyond the confusion of ordinary human knowledge.The other aspect of this is that ordinary human knowledge will be you are definitely this name and form.There's only this human body and this mind.That's it.Once the brain dies, everything ends, Consciousness ends.But the rishis have stated,Sri Krishna has stated that the Atman is beyond birth and death.Therefore, it cannot belong to the body.It is beyond the body and that's why it's beyond the ordinary human knowledge that we have, that we are just this body and mind.Then the second part of the verse is that person,although living among mortals, is completely released from all paap.This is ultimately jivan-mukti,so they may live among people who are going to be born and they're going to die.They are completely released from all paap.What we can understand from paap is activities that lead to suffering.Actions that lead to suffering.What we understand here is that once you understand that you have no limitations,then karma cannot limit you.Yeah.The action that you do or the actions of others cannot limit you.It cannot confuse you in any way.It cannot delude you in any way.This is the whole point.You're completely released from all that paap.Those actions that cause suffering are just not experienced anymore from the highest level, the body and mind may still find that it has the effects of those Karma.But ultimately your awareness is not touched by them.Therefore, you are not in pain due to them.You're not suffering because of them.So you're free from all paap.So we live in the world.We consume all the aspects of the world, and yet we are untouched by every activity and experience that we have.We are completely free.We are no longer affected by the colors of the world.In fact, the world is colored by our own awareness.That's the way we start seeing things.That's the way we start understanding life to be.Let's look at verses four and five.I'm gonna go over the English translation of the words.I'm not gonna say the sanskrit words, I'm just gonna say the English.

The qualities of: 18:23

discernment between matter and the atma,knowledge of both prakriti and Brahman, undeluded awareness,patience, truthfulness, control of the senses, equanimity and tranquility, pleasure and pain,the state of embodied being,the state of disembodiment,fear, courage, performance of one's dharma while causing the least harm, sameness,equality with all beings, self contentment, self-improvement by correct practice, circulation of resources in society,fame, and then infamy.These 20 qualities and states of existence are present in varying degrees in every living being, and all have their origin within Me.What we are going to do is we are gonna go through each quality, and we are gonna find these qualities or these states for existence within our own self.And we may find that some of these qualities are no longer present in us, but we know they were there in the past.We know that these are actually the qualities of Brahman itself, this Ultimate Formless Awareness.But in this regard, we can understand it as being existence itself.The following states of existence that we may be in, are present in all beings, but some experience it more than others.That's the only difference.We must remember that they all originate within Brahman.Everything goes within Isvara.Everything goes within Formless Awareness.Let's look at the first two qualities which is the discernment between matter and the Atman and the knowledge of both prakriti and Brahman.As we know, the intellect helps us discern between the real and the unreal, the material nature and the Witness Consciousness,Prakriti and Purusha.So this is what we ultimately strengthen when we are reading scriptures like this.When we are taking in knowledge like this, when we listen to our Guru, this is what we are capturing.We are being able to discern between matter and the atma.The atma is this Formless Awareness,this Ultimate Reality.And this discernment, this buddhi that we have keeps making sure that we go towards the Ultimate Reality, the Highest Knowledge, and don't get distracted by nonsense that happens within matter.Then you have Gyana, which is the knowledge of both prakriti and Brahman.So this Gyana is the knowledge that tells us to remove prakriti through neti-neti and to focus on Brahman itself completely on Formless Awareness.So in neti-neti we will get rid of existence,but we know that this existence is Brahman itself.Therefore it's just an appearance.And why would anyone get disturbed by an appearance?This is the ultimate understanding that we need to have when it's looking at its true nature as Loka Maha Ishvara.Then the next two is asammoha and kshama , which is undeluded awareness and patience.When it comes to the undeluded awareness, this awareness,which is free from all delusion,this Formless Awareness that is the witness, an observer that does not get mixed in with the experience of what is going on in the brain as it processes the information around it through the senses.So it ultimately never gets deluded into thinking it's only belonging to the body and mind.This awareness is established in Formless Awareness itself.And then you have patience obviously.There's incredible patience in someone who is established as Isvara.They never rush towards others and neither do they want certain results quickly.They are content with what happens in life.They are happy, they are at peace, and that's where we want to be at peace, and always patient and waiting for things.We are not impulsive.These are the qualities of Isvara that we all have in existence, that are present there in existence that we can grab onto.Then Sri Krishna talks about satya, which is truthfulness,dama, which is the control of the senses and shama, which is equanimity and tranquility.So one is always established in truthfulness.One is always dealing, in the truth with the truth and only the truth itself, nothing else is it attached to.In every word and deed,one is established in that truthfulness.One is always honest,one is always sincere.One is always understanding the pulse of what other people are thinking.They read a room really well,and they are honest people.That's the main thing you gotta look for truthfulness.And I say that even when you're looking to do business with others, it's very important that you have that element of truthfulness and that you look for that quality in the other person.Then, he talks about the control of the senses.So one who always has control over the senses.The senses may go into different directions, but the rein is within our own hands.We can choose what and how to perceive the sensory experiences through our buddhi.So we don't have to be creating a situation where we just feel good.No, what happens is, we choose what and how to perceive these sensory experiences.We choose what will help us and what doesn't help us.The brain does an amazing job of it already.Then one is established in equanimity and is also composed as the Witness Consciousness, regardless of what situation one is in.Great or extremely bad, we could be in a great situation.We are still the same.We are in an extremely bad situation.We are the same.There is always tranquility in one's heart and one is always calm and collected.We look for the betterment of others.We look for the true, we are always calm, we have patience.We are not rushing to do things.We are paying attention to our loved ones when we are all together.All of those things are aspects of equanimity and tranquility because we are just looking for that peaceful middle and we don't need it to be too happy,nor do we need it to be too low.We need it to be just perfect.So that's what Sri Krishna is talking about.Then sukha which is joy and dukha, which is pain.One is always in a state of joy no matter what is happening in life.That's the quality that someone like Isvara does have.They are happy, they are content, they're in bliss.They're not looking for something to make them happy.They're just happy being themselves, and that's what we need to try to do.So dukha meaning pain, so one can feel pain, especially for others and it's because we have that basic sense of empathy.When we have that sense of empathy, we can care for others, we can love others, we can reduce the pain of others.We don't like to harm anyone.That's the important thing here.Then bhava and abhava, which is the state of embodied being and the state of disembodiment.One is an embodied being in terms of having a human form.So the jiva has inhabited the body.Hence this is state of an embodied being.The state of disembodiment is when one is disembodied maybe during meditation or even as Formless Awareness,when we are in that frame of mind, we are then in the state of disembodiment.And that's what we need to understand that all of these qualities are within us to some degree.Then he talks about fear and courage.One does not have any fear because one's awareness can cause fear to anyone's ego, especially our own.Everyone has some sort of worldly fear.There may be, you know, I fear snakes.I, I'm scared, I'm scared of heights.I've done a lot to improve that fear.But it's part of life.You fear some things.When you see a spider, your heart may jump a bit because you don't wanna kill the spider, but you have to address that problem because if someone else sees it in the house, you're gonna be called.So that's one aspect.And also, you know,it keeps one humble.If we think that we may cause harm by thinking we are better than others, that they don't know anything.We have no ego.If we have that mentality,then that will cause fear and especially in our own minds.So that's why we are to be free.We are always full of courage to fight for the right causes and help those that society has abandoned.This is ultimately what life is about.We have to look out for others,we have to care for others.We have to be there for the people.We have to understand their issues and their problems and look to resolve it, not just through programs where we just give money to them,but actually find them a job, help them get a job.If they have a criminal record, I think government should look to abolish that now, because you know what?Everyone deserves a second chance and you don't know what circumstances in which someone has committed that crime.Then Sri Krishna says, ahimsa which is the performance of one's dharma while causing the least amount of harm and samata, which is the sameness,equality with all beings.So one conducts one's own dharma, which is to be in ahimsa. And whatever our dharma is,whether it's to be enlightened,whether it's to be a good human being, whether it's to understand that true identity of what it means to be a Hindu or a Sikh or a Buddhist or whatever,we must do that with ahimsa.So ahimsa specifically will mean, causing the least amount of harm.That's what dharma is.Our dharma should not be affecting many people.If you have a load of people against you, you know you've done something really wrong.So this is what we have to understand here that we must commit to actions with the least amount of harm possible and no action should hurt anyone or harm anyone to the extreme.We want to be calm, we want to be at peace.We want to be able to understand that everybody is the same.At the end of the day, we are all either cremated or buried.We all have the same destination.There's no get out clause here.This is a very subtle point,but a very important point that I think we should all take in.Then he says, tushti which is self contentment and tapas which is self-improvement by correct practice.So one is always content,just being within themselves they're content.They don't need something to be content.They don't need their desires to be met.They don't need their ego to dissolve away.They don't need to even be in Formless Awareness.They are automatically in that state because they are self content.This Formless does not ask to be in contentment.He doesn't pray for it.It's automatically present within itself to be content.Nothing can add to this and nothing can take us away from the eternal state of awareness.Through correct practices like fasting, naam japa, we are constantly improving our human birth.This is why we do self-improvement by correct practices, whether that's mindful meditation,whether that's meditation itself, whether it's mantra jaap, whatever it may be.It is there to improve this quality of life that we have.Quality of life is not just about the money you have.More importantly, it's about how you are as a human being.That's what matters more.Then dana, which is the circulation of resources in society.Sometimes it's translated as charity, but we need to ensure that we give to those that really need it, that are really suffering, that are homeless, that do not have money to eat, that do not have any desires to get up for work.We have to be there for those people, to build them up and to make them better.It's not always going to be successful, but this is the aim.We should actually look at the root cause of the problem rather than looking at the symptoms of the problem and thinking the underlying cause is not important.This is very, very, a clear instruction that we must circulate the resources we have.So anyone that's keeping too much money, who's hoarding that much money, you can consider that they could give that money out to people,to charity, and help this world become a better place.Our hearts should encompass all of society.So it's not like, oh, where I go for my religious upbringing or spiritual upbringing.Only there am I going to give donations or wealth or any other reasons why we do these things.We do it for the whole of society.We do it for their blessings.Nothing more, nothing less.Then yasha and ayasha which is fame and infamy.There is so much fame for that person that knows what this ish fellow truly is on their practical level, and even on the ultimate level.This Brahman is established and we understand that this jiva is Brahman itself.Therefore, that's how it gets fame.That person is famous because they know who Brahman is and they know that they are established in Brahman no matter what happens.And then ayasha infamy,there's no essence of infamy as Formless Awareness.But one may have a bad quality or deed in human existence, and we must embrace it, look at it, change it, make ourselves better.That's infamy.Then verse six.The Vedas say that in ancient times there were seven great rishis and four great manus who were the source of various lokas in the universe and who were responsible for populating these planets with human beings.Those rishis and manus were created from my imagination.So Krishna here saying as Isvara, as this Shared Being, I can tell you what the Vedas have been saying.And there are these seven great rishis, the saptarishis and four great manus who are the source of the various lokas in the universe.This whole world that we see today is because of the knowledge of the Vedas.These seven rishis were the source of those various lokas in the universe and who were responsible for populating those planets with human beings.Now, what's interesting here is I would like to know how they did this.Is it through telepathy?What tools were they using for them to communicate with other people that what the source of all this existence is?If we say that these manus and saptarishis were imagination, then what are we,if not imagination ourselves.Somewhere somehow someone raised that question and that's why this answer is given.To populate those planets with human beings.The seven rishis and the four great amnus got together to make that happen.Then verse seven, which is the final verse of the day.All this universal beauty,glory, and power is merely Vibhuti yoga 'the wonders manifested by Me through My unlimited and inconceivable powers of yoga'.One who fully understands this becomes forever united with me by means of the unwavering connection of their yoga.Let's break this verse up a bit.So all this universal beauty,glory, and power is merely vibhuti yoga, which is the wonders manifested by Me and through My unlimited and inconceivable powers of yoga.So all this universal beauty that we see when we look at this universe, this existence, when we look at the night sky and we see the the stars glistening.When we look at this nature,when we look at trees,mountains, we see all this beauty in existence and we say what beautiful existence, and that's why we have reverence for all of existence, for all of creation because we see it as a limb of the Formless.So because of that beauty,we are always in glory of this, this as its own power, to operate this existence, to create itself, to destroy itself.It's full of glories, it's full of happiness, and that's another aspect that we must understand that this is nothing but the wonders or a manifestation that is done by Brahman.Brahman is behind it all, and this manifestation is unlimited.It's absolutely limitless.There's no end to it.There's no beginning to it.We've established this before and it's inconceivable and we cannot grasp it's total glory and excellency.We may try our best to show our gratitude by praising this Brahman, but we will not be able to, we will not be able to explain the Shared Being because it's so unlimited and inconceivable.The more we know, the less we feel we know.That's exactly what happens.And we experience this when we are with our Guru for sure.That's one way we can do and we cannot even imagine the powers of this sacred union.Obviously this union with Brahman, this union, with this Formless Awareness.That's the ultimate point of view to have.This sacred union is everything that we need to have.This sacred union is what takes us to jivan-mukti, is what takes us to that place where we go beyond paap itself.Then the second part of the verse is one who fully understands this becomes forever united with Me by means of their unwavering connection of their yoga.Once we understand these simple truths, we are forever united with Brahman.We understand how it operates as a Shared Being, but then we understand that behind it is this vast awareness.Once we attach ourselves to that vast awareness, this Formless Awareness, we automatically understand that we are always being one with Brahman.There's never been a separation.There's never been a you and a me.There's only this.We have an unfluctuating unwavering connection with the divinity.We do not look for it to move anywhere.We are absolutely in that stillness of wonder.We just experience that wonder.We stay in that wonder and we feel at peace with that wonder.That's ultimately what happens.This connection does not waiver at all.It does not change in any way.It remains as it is, and this union will never end,and is eternal, and we have to fully understand that this Maya is manifested by Brahman and we are to enjoy it like a manifestation.So see this Isvara as a manifestation.This Shared Being as this existence as Sat.And when we do this, we automatically have deep respect and reverence for those around us.We have a deep understanding that although this all looks like Maya,really they're all me.They're all one.They're all this one Shared Being.If we are entertaining duality for a moment, so that's what we need to understand.We need to understand that this vibhuti yoga is the wonders manifested by me through my unlimited and inconceivable powers of yoga.We have to understand that the sacred union that we have with Brahman is what allows us to experience that limitless and inconceivable power that this union brings.And when we are totally at one in this union, when we are completely focused and stabilized, you watch how your connection to this Formless is unwavering.It doesn't move.It doesn't change at all.It gets stronger and stronger and stronger.You'll never get weaker at all.This is what happens when we truly unite with that Formless Awareness.We appreciate this existence as a Shared Being, but ultimately we know that there is an observer beyond the Shared Being, and that is the end of the episode.If you liked what you heard and liked what you watched,please do share this podcast with your friends and family who may enjoy this content.Do follow me on social media to keep getting updates.Join the Bearded Mystic Podcast WhatsApp community group to continue the podcast discussion,details are in the show notes and video description below.If you would like to support the Bearded Mystic Podcast as we discussed 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