There cannot be more than one Guru. Guru is only one without a second. We should first of all make a searching enquiry throughout the world to single out the proper person from whom we can get the process for our adoption. We should rely on him fully and have our confidence (Shradha) in Him. He will dictate to us what sort of engagement or bhajan we should perform for the welfare of our souls. As a result of this engagement or Bhajanakriya, we will be set free from all sorts of troubles and all our acquisitions and empiric activities will be regulated. That is, all undesirable elements which have crept into our activities will be eliminated. This is called anartha-nivrithi. Then comes Nishthaa. We should resolve that we will not deviate from our only object which is to serve the Absolute, to be constantly attached to Him. We should have some sort of predilection or taste for our bhajanakriya, the continuity of which should not be disturbed. When we transcend Saadhan-bhakti, we are placed in the Bhaava-bhakti region where we will find that 'rati' is the cardinal point, the principal thing. When we were passing through Saadhan-bhakti, Shraddhaa was the index; here, in Bhaavabhakti, rati is the index. Rati has five different aspects, shaanta, daasya, sakhya, vaatsalya and madhura. Rati is the Medulla Oblongata or the substratum which lies between Saadhan-bhakti and bhaava-bhakti. Rati is supplied by four different ingredients known as vibhaava, anubhaava, saatvika, and saanchaari. Vibhaava includes aalambana and uddipana. In aalambana we find vishaya and aashraya.

(On the other hand,) for a person who cultivates wisdom or true knowledge, the results are inner peace, satisfaction, patience, respect for others, freedom from duplicity, compassion, joyfulness, remembrance of his spiritual identity, freedom from the fear of death, freedom from anxiety and depression, and so on.
Science of Identity Foundation | Chris Butler Speaks

There is activity of vishaya for aashraya and of aashraya for vishaya. The Vishaya is one without second, but aashrayas there are many. Krishna is the only Vishaya, and Karshnas (devotees) are the ashrayas. Rati is associated with Vishaya and is developed by the influence of uddipana. When we designate ourselves as ashrayas, we have only one Vishaya Who is always eager to confer mercy on us, i.e., assign a proper engagement for us; at the same time we should have the same inclination to have connection with Vishaya. Anubhava is regulated bhava, just following vibhava. Then comes sattvika and sanchari. The former are eight in number and the latter thirty-three in number. Sattvika indicates ecstasy. The ecstatic or enlivened features of Sattvika are displayed, developed and nurtured by the 33 sanchari bhavas. So rati is associated with 4 ingredients vibhava, anubhava, sattvika and sanchari. When they are mixed up, we find a palatable drink, rasa. Rasa is formed by the composition of these four ingredients with rati. Then we come to prema-bhakti, where rasa is indicatory. In bhava-bhakti rati is the cardinal point. The Vishaya and the ashraya both drink this rasa. We have now come to prayojana-tattva. Ashrayas taste Krishna-rasa and Krishna tastes Ashraya-rasa. The development of bhava-bhakti leads to prema-bhakti, and in prema-bhakti we find rasa. People need not confuse chit-rasa with jara-rasa. Chit-rasa is tasted in a region where no imperfection can possibly reach. Jara-rasa, such as we find in stories like Nala-damayanti etc., should not be carried to that region. The domain of rasa is Bhagavata. The book is dedicated to rasikas and bhavukas and not to anybody else. Krishna-prema is the only prayojana or need. This is the final stage.