Sri Kumaré is an enlightened guru from the East who has come to America to spread his teachings. Kumaré sets off to Phoenix, Arizona to build a following. He takes with him two disciples — Kristen to teach yoga and Purva to book events — who will become Kumaré’s first followers and greatest public messengers.
About midway down the Coromandel coast of southeastern India stands the quaint little port-town of Pondicherry, which was a French colony from 1673 to 1954. It was here on a nondescript afternoon in March, 1914 that the spiritual collaboration between Sri Aurobindo and the Mother Mirra Alfassa began. This is an account of that memorable meeting along with some related anecdotes.
The spiritual path often seems like a walk through the arid desert. Intermittently, one may encounter an oasis of water in the form of a replenishing soul moment, but the rest of the time one has to trudge through the scorching heat of the hardships of daily life. It is in this context that the Vedic Rishis spoke of the spiritual seeker being like a Divine child who is suckled by two Mothers – Dawn and Night. In such situations, one may wonder why spiritual experiences never seem to repeat; why can’t one recapture that stirring rapture one had experienced before? The Mother Mirra Alfassa provided some striking and sagacious answers to such often perplexing questions.
“How would the lives of Western women have been different if they had been raised to believe that God was a Mother, all loving and all powerful?” It is with this thought-provoking question that Lisa “Prajna” Hallstrom opens her book Mother of Bliss on the life of the Bengali woman saint, Anandmayi Ma(1896-1982). Hallstrom, through this book, sought to understand the phenomenon of female spiritual Gurus in India. (See her website)
In moments of despondency, we tend to wonder if the efforts that we make through meditation, incantations, devotion, selfless service and other austerities to become a better and more spiritual person are having any positive effect. They do have a substantive but invisible effect on our aura or subtle body but we lack the occult insight to discern such changes. It is only a genuine Guru who can perceive changes in the subtle body of the disciple. In the absence of a Guru, one can assess one’s spiritual progress by observing the psychological changes that have transpired in one’s responses to external situations. These are two talks by the Mother Mirra Alfassa on the topic of spiritual progress.
It is known that the restless mind cannot immediately enter into a state of thoughtlessness. That is why meditation is practised in stages. A 2005 paper “Meditation and the Neuroscience of Consciousness” by Antoine Lutz and his colleagues contains a very succinct description of this graded process accompanied by a concise table, which we highlight in this post. Continue reading
A particularly intransigent problem in the practice of Yoga is that of retention of power; the fleeting contact that one gains with the Higher Power during meditation seems to dissipate within a few minutes after meditation, after which one finds oneself uncomfortably thrust back into the ugly daily persona – an amalgam of anxiety, impatience, ambition and what not. The way out of this dilemma is to embrace a daily regimen of control over conversation, food, television and computer usage and other activities which “externalize” the consciousness. The exercise discussed in this article “walking with eyes unfocused” can also extend the retention of consciousness.