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Free Meditation Classes in Auckland


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I can’t speak highly enough of meditation. It has truly, irrecoverably changed my life.

Sri Chinmoy Centre instructor Jogyata Dallas teaches meditationIf someone told you that you could do something for only fifteen minutes a day that would make you happier, less stressed, have more energy and be more creative, you would do it right? Why on earth wouldn’t you?

Learning to meditate can do all of that for you, and more. Meditation is a wonder drug and cure all, for every ailment and every ill, and best of all, it comes not in a bottle or pill. The birth-right of the human soul; the straight-backed, deep-breathing practise of any where and any time; meditation is one hundred percent natural, and one hundred percent free.

The Sri Chinmoy Centre has been organising meditation classes, lessons in correct breathing and control of mind, free of charge around the world for 40 years, and in Auckland, New Zealand, where I live and daily dive within, the Centre is a pioneering exponent of the cross-legged art, teaching literally tens of thousands to find happiness inside, free of charge for the last 25 years.

Course instructor with more than 25 years experience, Jogyata Dallas, explains meditation so:

I think many of us have had meditative moments at different times in our lives, moments of stillness or peacefulness away from the usual chatter of the mind. These random happy moments are like a little glimpse into another part of our  being, and meditation is the art of reconnecting with those experiences, finding that inner space, becoming that other self that is so free of burdens and anxieties. The great teachers down through time all remind us that we are essentially spiritual beings, and learning meditation is almost the art of remembering this, quietening the mind and senses and creating a space and stillness that enables us to experience our forgotten true nature, the inner peace of meditation.

With lessons available literally all year round, there has never been a better time to leap within, take a step towards happiness ever-lasting, and should you wish to do so, visit the MeditationAuckland website for course attendance and contact details.

Vide: The Seeker’s Journey: Sri Chinmoy Centre Instructor Jogyata Dallas discusses meditation

Meditation Resources

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Close the Window


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Sun over Pacific Ocean by Jaitra GillespieOut of the corner of my eye someone is waving to me. Out of corner of hearing, headphones on and music playing, someone is speaking to me.

“Excuse me…”

Seat 23A, right next to the window, United Airlines flight 870 from Sydney to San Francisco, several hours in and several thousand kilometres into journey, I’m in a world of my own high above this world, listening to music while the Pacific Ocean shines, sparkles below.

“Excuse me, can you close the window?”

The man in same aisle, opposite row has caught my attention, silenced music’s refrain, redirected reverie’s wander with gesticulating hands and insistent tone.

I am perfectly happy with the window open, pleasantly lost in clouds passing and distant ocean’s flow, but I am a veteran of these cross-Pacific, daytime into nighttime and back again flights, time and significant money spent practising meditation twice-yearly with Sri Chinmoy in New York for more than a decade, and closing the shutter at start of movies or onset of nighttime is as routine as jetlag upon landing. So, on the off-chance I have missed an official announcement, and the by-chance that I am by nature an accommodating person, I draw the blind as requested, close eyes to a peaceful world below to keep the peace up above.

In Japan, “wa” or harmony, is considered important above all. What may be seen as lack of individuality or assertiveness from a Western perspective, in Japan is a long-studied, always conscious effort to keep the orchestra of society playing in tune. To a Japanese perspective, one’s individuality should not impact upon, should not detract from the freedoms and needs of others, and when it does, one breaks not only a social contract, but what is seen as the very law and fabric of the universe. In feudal Japan, sticking your head out so could on a bad day be enough to lose it.

“Ladies and gentlemen, we are sorry to interrupt, but could you please close the window next to you as we are about to start the in-flight entertainment service.”

Barbara the stewardess, with timing more perfect than drawling Californian delivery, enforces with public announcement what moments before I delivered unenforced. I don’t need to be instructed how to keep harmony; as though raised Japanese, despite being born over 5000 miles away, it is a private announcement I must always follow.

Blinds closed, lights dimmed, attention dims, movies follow movies but are not followed as I drift in and out of the comfort of a sleep that is never comfortable. Check watch, read a book, stretch legs and shift weight, don’t check watch and read a book again, force my mind into passing time as cabin night—no stars above, few stars on B-grade screens—less than willingly passes into day. What should be a first resort is my last; at last I meditate the time away.

Someone is tapping on my shoulder…

Strangely, in the extreme lack of personal space that is modern coach travel—air, leg room and body heat all one and shared—it is still a shock to be deliberately touched by the person shoulder to shoulder, knee to knee with for over half a day, and my eyes jerk open as though woken straight from a dream.

“Someone wants you to close the window”, owner of arms and legs says.

“What, why?” …first words to mind and then mouth as I scramble to remove headphones, leave stillness of meditation, gain my bearings. The lady sitting next to me shrugs, points to the aisle beyond.

“Can you close the window please?”

The same man as before, four seats across but not nearly far enough away, is gesticulating, motioning with up and down gesture to once more close the blind I had opened, movies now watched and half-forgotten, just a short while before.

Something within me disagrees. Something about the man disagrees. I will not be complying or accommodating him this time.

Two hours into flight, point of departure’s night yet to be flown through and movies yet to start, sure I’ll close the window. Two hours to go, breakfast about to be served and movies closed, no way, not a chance.

“Why?” I retort, not merely a question but forceful, deliberate challenge. ‘I’m happy with it unclosed,’ my unspoken, implied justification, ’and who are you enforce your will on all of row 23?’ Trapped between open window and wide open pride, I will not be backing down.

“I can’t see the film!”

His face is turning red, and his voice, climbing above dull drone of aircraft engines, has reached a pitch approaching a whine.

You can tell a lot from a person the first time you see them—first impressions do not lie as the saying goes; first thought, best thought same adage by another name. This is what I trusted in challenging Mr 23E’s request—I followed my heart, acted upon what felt right at the time.

Woken from quiet reverie two times, face to indignant face a second time, with near blank mind and meditative calm, the part of my being that reacted so strongly was the right part, the trustworthy part: the plain, dependable truth of my heart.

‘His request is selfish and unreasonable,’ my heart spoke, ‘more about him getting his own way,’ its clear explanation. ‘He does this sort of thing all the time, do not give in to him’ the inner instruction, and in a flash, less than a single second, action right and response appropriate were decided, chosen without a moment for pause or consideration.

“I can see it just fine” I reply, calmly, strongly, a statement of truth, fact to take or leave rather than apology or excuse.

Trapped in his seat by more than buckle and belt, he squirms, searches to and fro, looks as if for Barbara the stewardess the come to his aid, but like his manners, she is nowhere to be seen.

Humpf!”, 23E mutters in disgust, muted, half-beneath his breath. He turns away, defeated, harmony not I the victor over his inconsiderate demand.

I have put a bully in his rightful place, and I have put harmony back in her place, visible like the through window open, strolling freely up and down the aisle.

Sri Chinmoy taught that in today’s world it is no longer appropriate to turn the other cheek when wronged, keep the peace at any cost at all. Rather we must illumine ignorance when we cross it, and put wrongs right where we can, not as in an eye for eye and tooth for tooth, but by defending ourselves, staying the hand of one who would give us a slap. In turning not our cheeks, we prevent another from doing wrong, and slowly, action by right action, make the world a better place.

So we have to be very careful when somebody does something wrong to us. It is not that we are threatening them. Far from it. Only we have to feel that by allowing him to do the same thing again, or indulge in the same wrong action, we are taking him away from his own divinity.

At each moment, just as we should always try not to do anything wrong ourselves, consciously or unconsciously, we should also not allow another person to do anything wrong. We know that our encouragement of his mistake is in no way serving as kind of compassion. No. If we encourage him to do the wrong thing again and again, then this is not compassion. This is our self-imposed weakness in the name of compassion.
Sri Chinmoy, Earth’s Cry Meets Heaven’s Smile, Part 3

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Long White Cloud by Alan Spence


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My stories often have their origin in something that actually happened – an incident, a memory, something heard. (In this case it was the leap out of a plane at 12000 feet – one of the scariest things I’ve ever done). It’s then a case of finding a voice, letting characters take shape, coalesce round the incident. Then I see how they deal with it, where it leads, and in the process I figure out what the story’s really about. (Usually it’s mortality, that great resounding bass note that’s always present in our lives).

So writes Alan Spence, award winning poet, playwright and author about his short story Long White Cloud, and what a story it is, a sketch descending at terminal velocity from personal experience, a death-defying, fear-facing leap from a plane evoking cloud covered memories of other lives lived, lake surface below reflections on mortality and what may lie beyond.

Professor in Creative Writing at the University of Aberdeen, Spence clearly knows from cover to cover the topic he teaches. He takes the stuff of personal experience—a trip to New Zealand, a leap from a moving plane—and gives it voice, clothing, personality; characters and narrative germinated from the seeds of emotion and memory, a flower beautiful to behold, story compelling to read the final, blossoming result.

“The kind of thing that had happened to him before. Memories that were not his own. Once in Japan, he’d looked at himself in the mirror, seen someone else entirely looking back at him,  a Japanese man with the intense gaze of a warrior.  Someone else, and yet.”

Reincarnation, memories of past lives, visions of samurai warriors encountered in a 12,000 foot plunge into nothingness and empty space? Not so far-fetched when your next life is getting closer at 200 kph, and not so far-fetched when the airbourne author runs a meditation centre—the Sri Chinmoy Centre in Edinburgh—where presumably he practises daily the cross-legged, back upright and breath relaxed equivalent of descending from the heavens at a rate of knots. “All paths lead to Rome”, as Sri Chinmoy himself once said, “but one may get us there a little quicker or easier.”

In his mid 50s, Spence writes as if he is the same age as the students he teaches every day, as if 50 is the new 30 as his opening lines muse, energetically merging lyrics from a song by Blur and prostrate checks with meditations on mortality and the vapid thrill-seeking of youth, as if the author’s practise of meditation has infused his writing then spilled beyond, branched out from the meditation cushion and taken root in every life and situation met.

His most recent long player, The Pure Land, “a modern epic, at once a rattling good adventure, a heart-wrenching love story and a journey of the spirit”, was translated into 19 languages and his most successful book, but if this recently written short story is any indication, Spence is warming up, building momentum for an even greater work.

Read the short story: Long White Cloud by Alan Spence.

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Short Black Temper


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Monday morning, 9am, back on the contracting treadmill again, contestant and collaborator in the nine to five daily grind, my services as an Art Worker required and hired by an inner city design studio. It has been a while since I’ve worked in an office—my work is mostly from home and for my own clients these days, a design business run out of what is “home office” to those who employ me, smoke screen and smoked glass desk removed just a bedroom to me. I think I will need the hard stuff to get up to speed, something black and finely ground in a double-sized cup it will be.

Taking my leave as my day’s work has yet to be briefed in, I borrow a colleague’s swipe card and pass modern art “features”, steel and glass reception area through security door to the chill of the outside, worst winter in a half century my cold comfort on way to café.

The area where I am working would once have been industrial, but now is “industrial chic”, former warehouses and good, honest workplaces replaced by advertising and design firms, a hard days work renovated and re-branded at a through the glass ceiling hourly rate. I shouldn’t be too judgemental though, judge a book by it’s $200 an hour, designed and glossy cover. Marxist roots from my younger, porridge and empty cupboard university days aside, this industry now pays my wage.

The café, not the nearest but location of only choice for those with discerning tastes, is unusually anarchic and open plan—one single, banquet-style table down the middle, counters and sliding cabinets of gourmet sandwiches and baking either side, just tell the girl at the counter what you’ve ordered and pay, pick it up when they call your name.

As I queue to order my double-shot, needed doubly beverage, two women of middle age but less than middle awareness stroll blithely past, rushing words between breaths sharpened by the brisk walk between hair salon and café, attention divided between trim and soy options and a conversation started hours before, awareness of others in the world none at all. Minds half parked in second garage and professionally managed share portfolios, these later-day house-wives didn’t precisely jump the queue to the counter, rather they drove right past as if there was else on their private road.

It was liked being robbed by a bank manager, money removed from your account with a smile and hidden fee. I didn’t realise they had not seen me, were actually going to cut me off until their Bulgari purses were open, credit cards proffered for over-priced milky brew. They walked right past me like I was the hired help.

Something started to smoulder, something other than pesto and camembert panini was toasting, burning. Legs planted wide, shoulders stiffening, bristling, fury and anger black was brewing, boiling inside, double strength cup of scalding wrath to be thrown rather than swallowed. I was not going to let this injustice just walk by, let total unawareness and ignorance of others stand unchallenged.

“Excuse me, you see behind me, that empty space, that is a queue, where you should be standing!” My tone and force of speech were the verbal equivalent of a pointing, shaking finger.

Shock, mile-wide eyes spinning, reeling embarrassment, silence in the whole café, nowhere to hide

“You know how I’m standing here?” My tone was raising, volume increasing, voice on cusp of scream and yell, question posed but no answer expected, for it was clearly known. “Well maybe you don’t know, seeing how you’ve walked right past me, but it’s called a queue…”

I lowered my tone, softened volume but not intensity, the pressure in the room doubling like the calm before a raging storm.

“…and… it… begins… with… ME!”

I am walking closer and they are backing, stumbling away. I’m so angry and direct that the force of my words are like stomach punching, air stealing violent blows.

But…

Standing on the cliff-top of indignation and righteous, fully justified anger, something prevented me from jumping off. I thought all these words, cocked tirade’s trigger and took aim to fire, but in the end did not. Something made me holster my weapon, hold my tongue against weight of common sense and wounded pride.

I could have illumined those two women of their ignorance, could have jolted them out of their middle-aged double-rinsed and blow-dried complacency as if fingers in a socket, but I didn’t have the heart to do so. It wasn’t weakness. It simply didn’t feel right.

The spiritual life has rules and guidelines plenty, philosophies and treatises on life and how to live it stacked high enough to build libraries, let alone fill shelves, but one phrase and guiding principle is enough to be keystone and pole star to them all, summary and closing sentence to all the words in the world: listen to your heart.

Beyond reason and logic, philosophy and law, your heart will always tell you the right thing to do, reveal, through intuition and feeling, the correct, clear path ahead, the road to happiness straight and true. The heart is the mouthpiece and vouchsafe of the soul, immutable diamond and infallible guiding light at the core of your being, inner pilot and guide through this life and every life. Practise listening to your heart, hone your ears to its still small voice and guidance, and you will never walk astray.

I ordered my coffee, took a seat at the large central table, let my boiled blood settle amidst the scream and squeal of coffee being made. Seeing clearly instead of red, I took a deep breath, calmed myself, let inner peace as it always does, dissolve life’s raging tumults and storms. My clouds of anger were chased away by a cool, clear-thinking heart, dissipated by the rays of the inner sun, and happiness, clouded for a while, began to shine again.

Your mind may not know
What will make you happy,
But your heart does know
How to make you happy.
Listen to your heart.
Sri Chinmoy,
Twenty-Seven Thousand Aspiration-Plants, Part 172

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Inspiring letters and no few words


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Strangely and very much disconcertingly absent from pen and desk, writing paper blank now curling at the edges these past few months, I’ve finished and submitted a story nay epic 4000 word behemoth to the soon to be published Episode 17 of Inspiration-Letters at the Sri Chinmoy Centre.

Here is a sneak peak, teaser and few opening words from a wagon-load of writing which I near shed tears and lost sleep over—it’s no joke trying to write after several months not, not to mention write with significant quantity and hoped for quality…

Across the Ocean to Swim or Sink

Sri Advaita AcaryaHe was a bear of a man, with a bear-like, straggly grey beard, the last vestige and visage of the Rabbinical life-path his Hebrew parents had probably intended, in a preacher-like occupation—Religious Studies professor and faculty head—secular Rabbi to the hundreds of truth-seeking youth who passed through his lecture theatres and tutorial rooms each year. Post lecture, sermon from the mount of Intellectualism, dozens would congregate around him for curriculum advice or, just as likely, words of learned wisdom. For a while, those many years ago while I was under his tutelage, I felt it my mission in life to tread the knowledge-paved road of academia, climb the spiral staircase of learning’s ivory tower, one heaped stack of books at a time.

Thus I found myself in his office one afternoon discussing a post-graduate pathway, when a throw-away comment made more of an impression than all the academic advice combined. Like a missing piece of a jigsaw puzzle only I was building, something about this comment fit into place, rang true within the broader tapestry of my life’s finely woven experiences.

“I left home and went to India when I was a teenager, convinced that the world was an illusion. I soon found out that it was very real…”

I was far more interested in this apparently banished, near-forgotten youthful self than the mature one behind the desk before me—the version of my Religious Studies professor that could be ambitious, audacious enough to believe that everything around him, everything he knew might be wrong, than the version convinced that everything he knew was right. You see, I too used to think the world was an illusion, and I too found out that it is real, or at least not to be lightly, easily denied.

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Things my Uncle taught me


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A trip to visit a mysterious uncle, whose sagely, intuitive advice proved to be presciently exact (with apologies to Sumangali).

Uncle Kevin and grandmotherWhile still somewhat new to meditation, and some months before becoming a member of the Sri Chinmoy Centre, I discovered to my great joy my Mother’s sister was a practitioner of this new, seductive art, a coincidence maybe not so far fetched in a family of twelve siblings. During the unimaginably long holidays before the start of university, three months which more practical students spent working, more hedonistic partying, I went to visit this meditating Aunt on her semi-rural farm.

The journey north from Wellington to Opotiki —”The place of children” in Maori, and tiny town of several thousand on the south-eastern shore of the Bay of Plenty—was made by thumb, hitch-hiking with a friend more experienced in such matters, journeying home to see his parents in down-the-road Whakatane.

We did pretty well in haphazard transportation at first, securing a non-stop ride to just north of Taupo almost immediately, a small township on the edge of a giant lake that is sole reminder of a massively self-imploding volcano one thousand years ago. Deposited upon the junction where State Highway 1 turns away from Rotorua and then Whakatane, it appeared we would travel no further that day, stranded witnesses to a cool, clear-skied falling dusk, particularly suiting of the musical ambiance created by pocket walkman.

Auspiciously, and in almost complete dark, my companion and I were sighted by a passing couple, intercepted leaving the road to take overnight shelter in an empty field, their back seat coincidentally empty. Almost the age of our own parents, and we their offspring, the husband and wife likely saw in us the resemblance of their progeny, generously inviting and then driving us to their lakeside home in Rotorua; feeding and then offering us welcome rest in absent daughters’ beds until the morn. While not quite as prevalent as it once was—people actually lock their doors here in New Zealand now—you can still find generosity and selfless hospitality everywhere this country, if you persist in breaking through the shy outer reserve.

Arriving before lunch the next day, life on my Aunt’s farm—more suburban homestead with miniature organic plot and orchard than farm—consisted of activities unremarkable in such places, yet refreshingly new to this lifelong urban dweller. Picking ripe avocados from overburdened trees, chasing chickens out their coups to steal over-sized free-range eggs, and endless games with extremely active younger cousins, our first meeting since Aunt’s remarriage. And going for runs and bike rides with another cousin much closer to me in acquaintance and age, touring inexhaustible sun-drenched panoramas in the neighbouring countryside.

Then in her final year of high school, I got to show off to this cousin a little as “the big cousin,” first of an extended family of now more than twenty to go to university. Always surprisingly good at giving advice to others, (yet hopeless at self-prescribing—read on…), I knowledgeably explained the ins and outs of debated higher education options from a position of genuine experience. In the end she chose psychology as her degree major, much against my protestations and advice, although maybe it should have been self-evident that very few people are receptive to the one truly insightful thing I have to say about higher learning —don’t do it!

The true reason for my visit to Opotiki that summer was neither rural or familial idyll, but to catch up with this spiritually inclined Aunt not seen for years, and also, meet a most mysterious Uncle. Not my Aunt’s recently married new husband though, a kind-hearted farmer of local prominence but in truth little mystery, but her first cousin—technically not an actual uncle, but the term is close enough. They were as close to each other as brother and sister, born but a day apart, and virtually grew up together. They were alike in looks as well as interests—including a shared sense of spirituality.

My Aunt, a former medical nurse, and current member of the district health board, had turned to traditional Maori healing in recent years, describing how she would choose home-made remedies for patients based on experience and knowledge, and intuition—a “voice from within” guiding her to the medicine best to prescribe. Several months before, in knowledge of my new-found enthusiasm for meditation and all things spiritual, she had sent me a cryptic invitation to make this trip north, writing of her cousin and uncle whom I had last seen when I was four years old: “You might get something very special out of meeting him again.”

An enigma before I had even laid eyes upon him, I was regaled with seemingly fanciful tales of his exploits by other family members: “He was a US Navy Seal once”; “He was beaten and left for dead in the Australian desert, found and nursed back to health by Aborigines, who taught him mysterious healing arts and powers,” and, “He can survive in the bush for up to a month without food, drawing life-force for sustenance from trees alone.”

Whatever the truth to such stories, he was undeniably an impressive sight in the flesh: bushman’s leather hat and jacket on powerful six-foot frame; firm, engaging handshake conveying a calm poise and quiet determination. And confidence—he had this quality in spades, self-evident in a tale told about conquering fear: confronting a small town trouble maker with a bullet engraved with bully’s name, telling him to leave town else there would be a second bullet which wouldn’t be given by hand. Even more impressive was his face: youthful and sparkling despite his age—over fifty but ten years younger in appearance—with lively, piercing blue eyes that unnervingly looked right through you.

I asked him about the Navy Seals—”I don’t talk about that” the firm reply. He viewed himself as “only a healer”, going where inwardly directed—where ever he and healing abilities might be of service. He talked discreetly of the state of my aura, and, my curiosity aroused, gave me a “healing”, an experience consisting of broad sweeping movements made up and down self’s invisible energy field, small “male” and “female” crystals held in each hand. I was pronounced “looking better” afterwards, and in truth did feel a little lighter—subtly so, but if anything more was accomplished that day I was not spiritually aware enough to ascertain.

At this point in my life, although having discovered meditation, a path embarked upon with all the vigour and determination one has when convinced of your life’s calling, I was, perhaps contradictorily, in enormous personal turmoil, unsure of my direction beyond this lifestyle choice—a solo, daily practise which in some respects raised more questions than answered. Enormously frustrated, I could envisage a golden future in occasional glimpses, but was stuck within a present that was anything but.

This bushman Uncle might just have sensed some of this, and before I departed homeward, compulsory to attend university lectures soon to begin, offered unbidden three pieces of sagely advice.

“Your time of book learning has come to an end.” An odd statement at the time, the final year of university degree about to begin, but in truth a statement I was not completely unreceptive to, anything but enthused with this current aspect of my life course.

“You will soon need to learn how to make money quickly.” Advising me to begin buying and selling items for profit, he gave me $500 to get started, as though I was doubting of his sincerity, and to my complete jaw-dropping amazement.

And the final advice? “I don’t know who God is, but if He made all of this,” a broad gesture made to entirety of surroundings, “He’s a pretty nice guy.”

Two weeks after this conversation I had added an unforeseen option to my educational curriculum, meditation classes at the Sri Chinmoy Centre —beginning of the end for most part forgettable academic career, or “time of book-learning,” and early beginnings of full-time meditation occupation, tutelage embarked under the guiding hand of teacher Sri Chinmoy.

Within months I found myself engaged in an assortment of odd jobs and money raising schemes, “making money quickly” to see Sri Chinmoy for the first time in New York, air fare from New Zealand no joke on modest student income.

And likewise, I don’t know who God is, not in any final, definitive sense at least, but as the years pass by I do have some inkling as to what He is—love, peace, wisdom and beauty—the presence of which grows stronger every day.

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Inspiration-Letters: Destiny Edition


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sri-chinmoy-authorThrift stores, cheap chocolates and masterpieces by Van Gogh and Cezanne—so begins the 16th edition of Inspiration-Letters, magazine style forum for inspired writers of the Sri Chinmoy Centre. A fitting beginning it is too, for all the authors are koan-carrying members of a meditation group espousing a philosophy of merging the heights of spirituality with the here and everyday, and what could be more lofty and lowly than the two masters of post-impressionism rubbing shoulders in a one dollar shop? All the world may well be a stage, and we the players therein, but some of the sets are truth be told, less than top-drawer.

The Inspiration-Letters editor, in possession of red pen and hugely discounted bargains, proceeds to the check-out, continues his introduction:

“As the cashier was checking me out, I happened to glance at her name tag: ‘Karamvir’ it said.

I knew ‘vir’ means hero in many Indian languages. I asked her what ‘karam’ meant. She told me that ‘karam’ means fate.

So ‘Karamvir’ means ‘she who is the master of her destiny, the one who is victorious over her fate!’

Apparently she had never thought about the meaning of her name before, so she just nodded, smiled shyly and handed me my merchandise.”

checkout-operatorI am reminded of a supermarket closer to home, where checkout operators are likely as not to be Indian, lowly in station but sweeter in nature than the most expensive chocolates, and names hand-picked from the loftiest spiritual literature. While shopping for bread and milk I have been charmed and served by the entire pantheon of Indian goddesses—Saraswati, Lakshmi and Durga included.

The topic for this latest issue of Inspiration-Letters is “Destiny”, and it was the destiny of seven writers and myself to contribute, stories all of the moving and workings of nature’s most mysterious force—fate, and its invisible hold on our lives.

Home Is Where The Heart Is

Inspiration-Letters opens with top-drawer writer Sumangali Morhall’s Home Is Where The Heart Is, a tale of time spent in Thailand and the titular lesson learned: home is where the heart is, no matter where mind or body may roam. Sumangali is a master of poetry and lyricism—her gentle evocation of landscapes inner and outer sing a tale of destiny as sweetly as a nightingale’s call, and moved one reader to comment “no one describes nature better than her. Her description of monsoon rains will rise like steam in your memory every time you get caught in heavy rain ever again.”

“I arrived at the start of monsoon. From a veranda I would watch the sky as it jealously gathered navy blue cloud with long grey fingers, until its arms could hold no more, and the whole hoard was spilt on the earth at once. The traffic thickened and curdled, borders between road and path were eaten away by hungry torrents, where sandalled feet sloshed towards any cover they could find. It was at those times I liked to go for a walk.”

It Is Written

Alaskan Palyati Fouse weaves in It Is Written the working of destiny with film of the moment Slumdog Millionaire, and recounts a recent discussion with someone described only as a genius:

“I had a lengthy discussion with a genius recently about destiny. I asked many questions because, at first, I did not agree with what he had to say.”

I for one am highly curious to discover the name of the genius, for it is not written. Perhaps he is unnamed deliberately by the author, lest lost sheep like myself beat a grassy path to his isolated mountain top.

Telling of living alone like a beacon in the dark, just her and destiny on the uppermost edge of the American continent, Palyati talks and inspires with her account of swimming against the spiritual tide, and deserves more than just the respect of some distant shaper of destiny in doing so.

There Was A Child Went Forth

A reader of my own story, There Was A Child Went Forth—title lifted directly from Whitman—commented that he found me to be a good writer, but my stories somewhat depressing. While not ego-shattering, his feedback was certainly unexpected, and from far enough left field to make me pause and reflect. Am I a depressing person; is there less joy in my writing than there should be; in my life as well?

“The journey from child to man is said to be a passage, but for me childhood and adulthood were separated not by distance but a straight line, worlds cleaved apart as if by sharpest knife.”

There is a simple answer to both question and self-doubt—the true story of my life is a tale far more intense than any written. The experiences I went through before joining the spiritual life were more harrowing than any yet related, and while as prone to exaggeration as any writer, in the case of my own backstory, I am not writing larger than reality.

With admirable honesty, Palyati Fouse in It Is Written follows the very same thread:

“Recalling life experiences and my reactions to them before joining this path makes my stomach knot up. There is nothing for me there in the deepest sense. It is the continual inner urge to progress spiritually that keeps me alive.”

Destiny may at times be a blunt instrument, but none can deny the necessity of its scalpel-like role, its work and operation, through trial and tribulation, needed for our ultimate good. Yes this is an intimidating truth, but it is one anything but depressing, for it speaks of perfection, promises a happiness never-ending.

Magical Mystery Tour

In Magical Mystery Tour, professional writer and published author Noivedya Juddery tells of his new preoccupation as film screenwriter, and how the casting of a young aspiring actress really is an act of destiny. At times a treatise on the millennia old debate on determinism, Noivedya writes and winds to the conclusion that life is the greatest mystery tour of them all.

“Occasionally, airlines and tour organisers speak of mystery tours, for which adventurous travellers pay for a tour to a place unknown. It might not be where you wanted or expected to go, but you will hopefully enjoy the destination. Life, of course, is the greatest mystery tour of them all – and however much you might influence your pilot, you never know where he will take you.”

How I Came To The Spiritual Life

In How I Came To The Spiritual Life, Abhinabha Tangerman relates with a Zen-like directness how he came to the spiritual life. To approximate an old Zen saying, if you see the Buddha on the road, you see the Buddha on the road, and in getting lost on a dark Dutch road Abhinabha found his own path to enlightenment—a lecture that would change his life forever.

“The speaker was a Belgian man of about forty years, exuding a marked inner poise. As soon as he started speaking my disappointment vanished. He talked about a spiritual life, a life of peace, love and happiness and the ways to bring these qualities to the fore through meditation. The man was very nice, humble and likeable. And his words were like music to my ears.”

Courageously, Abhinabha shares two dreams of Sri Chinmoy which convinced him to become a full time student of meditation, and concludes that he guesses it was destiny. For me there is no guesswork in this convincing, inspiring story.

Some Thoughts On The Way Forward

In Some Thoughts On The Way Forward, Jogyata Dallas waves the banner and writes a ringing call to arms on karma yoga—the yoga of action and work, and his forceful words are like an Emersonian edict for a new spiritual age. Jogyata is at his best writing of nature inner and outer, poetically intertwining the idyllic landscape of Bali with the sometimes smooth, sometimes rocky contours of the human soul:

“Horizoned and other-worldly, magnified by haze, the grey pencil sketch of Mt. Agung soars up to improbable altitudes, its ragged bulk cloud-garlanded, mysterious and remote from the far-below, scrambling destinies of man. Beyond the shoreline grey skeins of wrinkled seas crest and break—long ocean rollers at their journey’s end. Away from our usual melodramas, Bali’s peace and languor and the heavy gravity of the afternoon conspire, press you down supine.”

Overcoming Destiny

Mahiruha Klein writes in Overcoming Destiny of his first personal message from Sri Chinmoy, and of the message received the very eve of his Guru’s passing: “Hope is sweeter than the sweetest. Sweeter than ambrosia.” Chasing hope like a bee to nectar, Mahiruha is all parts sincere and heart-felt, and his words possess the silent width and weight of the best, other-world inspired writing.

“That was the last time I ever saw Sri Chinmoy. He passed away the following morning, quite early. But his last words to us, that hope is sweeter than ambrosia, touched me deeply. My Master told me in that phrase to keep a positive attitude, to stay happy and well, and to remain hopeful. Sri Chinmoy’s first message to me was to forswear anxiety about what people think of me or how I am judged in the eyes of society. His last message to me was to keep hope alive forever.”

In my case, it is tempting to dwell upon the fact that I had few personal messages from Sri Chinmoy, but like doubt itself this is the path and fiat of a false, never profitable coin. I was one of Sri Chinmoy’s students who had very little outer contact with him—I can count literally on fingertips the times he spoke to me—but to flail now for what will never be would be to miss totally an inner contact that has always been. I can write books of all the messages that have come in quiet moments and dreams, and it this inner communication that is the true currency of spirituality, a wealth of heart and soul that can never be spent, now or when the flickering flame of human life finally burns out.

Again where doubt is concerned, memory is without doubt the quickest, easiest to reach for antidote, and I need look no further than my own submission to Inspiration-Letters to be reunited with Destiny’s eternal, inner communion:

“I remember a vivid dream not long after I returned to New Zealand, of a most beautiful young woman who took me to house where many people were meeting, and above the head of each a small, shining speck of light. The woman, whom I instantly felt a deep, wordless love for, explained this point of light as the soul. Her name may well have been Destiny, for that was what I found upon joining Sri Chinmoy’s path.”

There is a sense now that we students of Sri Chinmoy are swimming in lonely seas, all coming to terms with a sudden, unexpected change of course. But how much and what has changed, and what exactly has been lost? In vanishing from sight it can be said that the boatman has merely charged garments, shed his human appearance to become the ocean and sea itself. In staying the course and continuing to sail, even though upon seas uncharted, are we not in the heart of where we have always been? In the Master’s boat. On board an immortal journey of the soul.

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The 108 Steps of Perfection


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Karate, kata, perfect form and perfectionism in Japan

Newlands Karate Club, Wellington, New Zealand, 1983At the age of seven, the result of an I don’t know from where interest in Japan, I began learning karate, lessons undertaken at my own insistence, my mother’s weary acquiescence. Perhaps she sensed that it would be either breaking blocks of wood or chopping bones on a rugby field, and thus surrendered to my desire to learn this more refined, disciplined form of violence.

The early eighties were a slightly unusual time to learn martial arts. The Bruce Lee, one-inch-punch inspired craze of the seventies had faded, perhaps on a pair of roller skates, while the ninja craze of straight to video fame had yet to take strangle-hold. I was therefore the youngest student at my local Japanese karate dojo, the only without sideburns or handle-bar moustache, trading punches, blocks and kicks with teenagers and adults who had started learning while the star of Enter the Dragon had still been alive. I had not even been born when Lee mysteriously died.

bruce-leeFrom time to time younger students like myself would join our small neighbourhood group, but few would last more than a fistful of lessons; the iron discipline of stretching, exercise and practicing technique, over and over again, was less attractive than computer games or television, and actual sparring sessions—the tofu and potatoes of martial arts, where long-honed technique is finally put into wrist snapping, high kicking practice—were few and far between. Unlike Ralph Macchio in The Karate Kid, few ever graduated from “wax on, wax off…”

Pure Zen Quote from The Karate Kid:
The Karate Kid: Hey, where do these cars come from?
Mr Miyagi: Detroit.

Perhaps all those cranky, letter to the newspaper editor writers are right. Discipline and patience are, high-scores on a Playstation aside, mostly foreign to my generation.

Hanashiro ChomoRather than fighting an actual opponent, karate lessons would culminate in hours learning kata—stylised, dance-like movements performed in a series and, initially at least, in slow motion. Kata is said to represent the technique required to simultaneously fight and defeat an overwhelming number of opponents—a theory of combat put into action most famously by master Japanese swordsman and strategist Miyamoto Musashi. It was a little like learning to swing a golf club or a tennis racket—learning the correct form, through repetition, to master perfection in physical action.

There are around 100 kata in total across the various disciplines of karate, with the ultimate said to be Suparinpei, a word of Chinese origin which literally translates as “108”—the number of actions in this supreme kata. For those who, like the subtle flavours of a sushi roll, prefer to find meanings wrapped inside meanings, the number 108 is not only an “abundant,” “semi-perfect,” “tetranacci” and “refactorable” number in mathematics, but a total of great spiritual significance.

The Spiritual Significance of the Number 108

  • the essence of the Vedic scriptures, considered to be the greatest heritage of India and foundation of Hinduism, are the 108 Upanishads, or writings which expound the philosophic principles of the Vedas;
  • Japa mala used for repetition of mantra contain 108 beads;
  • Hindu deities are said to have 108 names;
  • Many Buddhist temples have 108 steps;
  • The number of sins in Tibetan Buddhism total 108;
  • At the end of the each year in Japan a bell is chimed 108 times to finish the old year and welcome the new. Each ring is said to represent one of the 108 earthly temptations a person must overcome to achieve nirvana.
  • There are said to be 108 energy lines converging to form the spiritual heart chakra;
  • 108 is the sum of “the numbers” in the at times mystical TV show Lost (4, 8, 15, 16, 23, 42). I admit that the spiritual significance of this last fact may be questionable…

There is more to kata than grown men practising martial arts in pyjamas—over and over again. How much more? Wax on, wax off, my friend…

Kata and Perfection Through Perfect Form

The word kata, like karate, was born in Japan, and translates literally as “form.” Kata is more than simple outer appearance, structure or method; it is derived, both in word and concept, from shikata—“way of doing things”. Like “the Way” of Taoism, shikata is synonymous with a striving for perfection: a perfect way of doing will eventually reveal a perfect way of being, just as the course of a river wears smooth the jagged surface of a stone.

Japanese garden pathOver the course of centuries kata evolved to the point where there became a perfect way of doing everything. Every facet of existence in traditional Japan was perfected, down to the arrangement of food upon a tray or flowers within a vase.

Kata however is more than a purely physical concept, more than action or object of the human hand. Zen Buddhism, which entered Japan from China in the 12th century, introduced into the national consciousness the insight that perfection has an inner component as well; that mental training was just as important, if not even more so, than physical mastery in achieving the perfection of any skill.

Illumined by the the influence of Zen, mastery of kata came to mean the attainment of a meditative oneness with the action or discipline practised. A painter would seek not just to paint, but become the brush upon the page; a swordsman become one with the sword in hand.

“Early in their history the Japanese developed the belief that form had a reality of its own, and that it often took precedence over substance. They also believed that anything could be accomplished if the right kata was mentally and physically practised long enough.”
Boyé Lafayette De Mente, Kata: The Key to Understanding and Dealing with the Japanese

Kata, the correct, harmonious way of doing things, links the inner and the outer in Japan—it links body and soul, man and the gods. The inner order, which the Japanese call “heart,” is linked directly to the outer, cosmic order by correct form—the spiritual realm manifested in the physical through perfect action.

“To the Japanese there was an inner order (the individual heart) and a natural order (the cosmos), and these two were linked together by form—by kata. It was kata that linked the individual and society. If one did not follow the correct form, he was out of harmony with both his fellow man and nature. The challenge facing the Japanese was to know their own honshin, “true” or “right heart,” then learn and follow the kata that would keep them in sync with society and the cosmos.
Boyé Lafayette De Mente, Kata: The Key to Understanding and Dealing with the Japanese

Japanese Zen stone gardenJapanese will not accept a minimum standard as a goal; rather they expect absolute perfection—nothing is considered finished or complete until perfect. Which of course, lofty Zen masters aside, is near impossible for the average mortal to achieve. Hence the Japanese expression Kiga Susumanai—“my spirit is not satisfied.” Trapped between the inflexible postures of kata and insurmountable heights of perfection, Japanese are said to suffer constantly from this chronic spiritual dissatisfaction, a deeply felt discomfort at their inability to be perfect in everything they do:

“This spiritual discomfort burns in “pure” Japanese like an undying flame, constantly spurring them on to do more and do better…”
Boyé Lafayette De Mente, The Japanese Have a Word for It

The Path of My Own Perfection

I was not born Japanese, and have spent no more than ten days there in this life, but the quest for kata and perfection rings true in me without cause or reason, speaks if from an instruction manual to self lost before birth.

My path to mastering kata in this life however, quelling the dissatisfaction of imperfection was neither straight nor direct, for I never did get that far with karate. I studied for three years, attained a purple belt and attended, without notable success, a solitary tournament—the experience literally of getting kicked in the face. An extended period overseas then saw my burning desire to acquire a black belt, and I presumed, the eventual attainment of mysterious insight and powers, thwarted.

But desire for martial perfection was not lost so easily, and I am to this day, somewhat impracticably and yet to defeat a group of opponents with my bare knuckles and toes, dissatisfied at my imperfection in this particular kata or form. I guess there will be another lifetime…

Life, the greatest teacher and master of them all, doesn’t give up easily when there is a lesson to learn, and some decade after ceasing lessons in karate I discovered the practise of meditation, first introduced briefly in those childhood sparring halls. In meditation, I found the kata of perfection I had always been seeking, a perfection requiring a form and method within.

“If we say that someone’s body is perfect, then we are just giving an overall view. But when we say “perfect perfection,” it means that each cell is perfect; everything that is inside that body is perfect. Perfect perfection is the perfection of the entire being. Whatever the being has and whatever the being is, is perfect.”
Sri Chinmoy, excerpt from Philosophy, Religion And Yoga.

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Mono no aware: Beauty in Japan


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Meaning literally “a sensitivity to things,” mono no aware is a concept coined by Japanese literary and linguistic scholar Motoori Norinaga in the eighteenth century to describe the essence of Japanese culture, and it remains the central artistic imperative in Japan to this day. The phrase is derived from the word aware, which in Heian Japan meant sensitivity or sadness, and the word mono, meaning things, and describes beauty as an awareness of the transience of all things, and a gentle sadness at their passing. It can also be translated as the “ah-ness” of things, life and love.

Mono no aware
gave name to an aesthetic that already existed in Japanese art, music and poetry, the source of which can be traced directly to the introduction of Zen Buddhism in the twelfth century, a spiritual philosophy and practise which profoundly influenced all aspects of Japanese culture, but especially art and religion. The fleeting nature of beauty described by mono no aware derives from the three states of existence in Buddhist philosophy: unsatisfactoriness, impersonality, and most importantly in this context, impermanence.

According to mono no aware, a falling or wilting autumn flower is more beautiful than one in full bloom; a fading sound more beautiful than one clearly heard. The sakura or cherry blossom tree is the epitome of this conception of beauty; the flowers of the most famous variety, somei yoshino, nearly pure white tinged with a subtle pale pink, bloom and then fall within a single week. The subject of a thousand poems and a national icon, the cherry blossom tree embodies for Japan beauty as a transient experience.

Mono no aware states that beauty is a subjective rather than objective experience, a state of being ultimately internal rather than external. Based largely upon classical Greek ideals, beauty in the West is sought in the ultimate perfection of an external object: a sublime painting, perfect sculpture or intricate musical composition; a beauty that could be said to be only skin deep. The Japanese ideal sees beauty instead as an experience of the heart and soul, a feeling for and appreciation of objects or artwork—most commonly nature or the depiction of—in a pristine, untouched state.

An appreciation of beauty as a state which does not last and cannot be grasped is not the same as nihilism, and can better be understood in relation to Zen Buddhism’s philosophy of earthly transcendence: a spiritual longing for that which is infinite and eternal—the ultimate source of all worldly beauty. As the monk Sotoba wrote in Zenrin Kushu (Poetry of the Zenrin Temple), Zen does not regard nothingness as a state of absence, but rather the affirmation of that which is unseen, existing behind empty space: “Everything exists in emptiness: flowers, the moon in the sky, beautiful scenery.”

With its roots in Zen Buddhism, mono no aware bears some relation to the non-dualism of Indian philosophy, as related in the following story about Swami Vivekananda by Sri Chinmoy:

“Beauty,” says [Vivekananda], “is not external, but already in the mind.” Here we are reminded of what his spiritual daughter Nivedita wrote about her Master. “It was dark when we approached Sicily, and against the sunset sky, Etna was in slight eruption. As we entered the straits of Messina, the moon rose, and I walked up and down the deck beside the Swami, while he dwelt on the fact that beauty is not external, but already in the mind. On one side frowned the dark crags of the Italian coast, on the other, the island was touched with silver light. ‘Messina must thank me,’ he said; ‘it is I who give her all her beauty.’” Truly, in the absence of appreciation, beauty is not beauty at all. And beauty is worthy of its name only when it has been appreciated.

Excerpt from Vivekananda: An Ancient Silence-Heart And A Modern Dynamism-Life by Sri Chinmoy.

The founder of mono no aware, Motoori Norinaga (1730-1801), was the pre-eminent scholar of the Kokugakushu movement, a nationalist movement which sought to remove all outside influences from Japanese culture. Kokugakushu was enormously influential in art, poetry, music and philosophy, and responsible for the revival during the Tokugawa period of the Shinto religion. Contradictorily, the influence of Buddhist ideas and practises upon art and even Shintoism itself was so great that, although Buddhism is technically an outside influence, it was by this point unable to be extricated.

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What Matter Age?


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What goes around, comes aroundThere’s a funny saying about things that go around coming around. Usually it’s karma, an eye for an eye and a sow for a reap—the great spiritual law of the universe that dictates bad things for things done badly, good for that done gladly.

But inspiration goes around as well, and more like a fire than the predictable arc of an arrow—leaping, dancing, taking light as it spreads; a force that creates and multiplies rather than destroys.

A blog comment by a reader inspired me to write an entire post in return, a list of childhood memories which beget and became My First Meme, a charming, illumining anecdote on age, meditation and self-transcendence at Sumangali.org:

Age does not matter. Until his passing at age 76, Sri Chinmoy proved that to me. Through his life of meditation and self-transcendence he showed me that perhaps I am not as limited as I think. I hope to continue forgetting how old I really am. I hope to feel amused, rather than bound, if I do happen to remember, and grateful to Sri Chinmoy, especially if others find it funny too.

The torch is passed, the wheel turned. And so it goes

What Matter Age?

I can relate to the sentiments above in so many ways.

At age thirteen, and in my first year in High School, I would at times be mistaken for sixteen or older, not because of my size, but my attitude and demeanour. I was overly serious and “adult,” something of an grown up trapped in a child’s body, and for the most part related to my elders better than my peers. Which isn’t necessarily a bad thing unless it is making you miserable. It was and then some.

Now twenty years on and thirty-three, I find age to be a bit of a joke. I have reached a kind of dim, twilight zone, like a purgatory between youth and senility, where I have to stop and think to remember my age. I still can not believe I am in my thirties, and for that matter during my twenties I could not believe I was not a teen.

This is only because of meditation.

With the regular practise of meditation—in which I am certainly no expert, but hopefully an advertisement for: a poster-child for meditation’s slow-dawning felicitation to experience life in the ever present, ever lasting now—I again feel as I did before those forgettable, teen-aged years.

Like a child. Like myself once more.

Musing upon the inevitable forward march of age, I am reminded of learning to drive recently—several years ago in fact—in which getting over the insistent feeling that I was an impostor acting as a grown-up—driving seeming like such a grown-up thing to be doing—was far harder than getting a handle on the rules, firm grip of the wheel.

John Gillespie, postmanLikewise my career. After years striding the streets as a postman—a card-carrying job for loners, introverts and others who wish to drop out of the ‘nine to five,’ or in my case, approximate a wandering, meditating monk, composing poetry while roaming up to thirteen kilometres a day, I exchanged hair shirt for one starched, press-ganged into a pre-press job with a design company, and rejoined my last seen at university, career-making peers on the cusp of their thirties, threshold or over of marriage, mortgages and children.

What a joke it all was. Feeling like a child trapped in a far too big body I had to get head around idea of being an “adult,” or at least its outer appearance; joining serious colleagues in serious decisions about heavy responsibilities and pressing problems—not to mention getting in line for performance appraisals and promotion, a necessary evil when regular, expensive overseas trips to supply my meditation habit—or self-enlightenment sanity excursions as I subtitle them—were a necessity.

Throughout my extended tour of the five-days-a-week world of adult duty, I was always keenly conscious of the illusory nature of it all, of its secondary status to the pursuit of my ageless, real identity.

Funnily enough, and this is a very real letter of recommendation for meditation, I find that people value a person who can bring a child’s touch to a serious situation, a person able to laugh and to joke, remain good-natured and even-tempered when others do not. I was genuinely moved by the extent my colleagues showed their appreciation when it was time to move on from that job—their sincere, heart-felt sentiment running to pages on hand-made leaving card. Not to mention all of the hugs I had to dodge.

In feeling like a child still, I in truth should be grateful to my mother, whose raising of me was anything but conventional—I am “old” enough, or at least wise enough to appreciate this now. Now sixty-five and looking barely fifty, she is a guileless, child-like woman, and as far away from adult politics and game-playing as is possible; it is I her child who has to point out the alternative interpretation of occasional, unintentional faux pas. Her youth-like, light of heart qualities I once mistakenly sought to uproot in myself, leave behind in a wrong-headed, head-strong rush to “grow up”—early, regrettable attempts at self-transformation with a labourer’s pitchfork, rather than the meditation’s gentle pruning.

Sri Chinmoy by Pavitrata TaylorBut most of all, I can relate to Sri Chinmoy’s philosophy of self-transcendence—transcendence of mind, belief, achievement and of age. In this respect alone I have so much to be grateful to my meditation teacher for.

Initially self-taught in meditation—I am something of an autodidact in most things; a good quality when one remembers to be humble, or the much that one does not know—I have come to learn that meditation is so much more than a moment of peace, or a silent mind only in a silent room. Sri Chinmoy’s philosophy of the child-like heart, of living as a child rather than living childishly, has re-invented my life in the most remarkable ways, transformed me in a fashion I once could not imagine.

Compared to my former self, you could say I am re-born.

Photo Credits

  1. Teh Google
  2. Mail model John Gillespie, Post News, Dec 2003
  3. Pavitrata Taylor

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