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Transformation

Can one start withΒ  Bhagavan Ramana’s self-enquiry method and try following Sri Ramana for Atma Sakshaykaram? Because I feel BhagavanΒ Ramana’s approach is the direct, shortest, quickest, instant push towards The Self if practised under His enquiry method.Β πŸ˜ŠπŸ™πŸ»πŸŒ»πŸŒ„[…]

The method one chooses will depend upon one’s innate temperament and of course most importantly the soul’s aspiration. These things cannot be decided by mental

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How does the concept of “Morphic Resonance” in Sri Aurobindo’s Integral Yoga explain the idea that an individual’s inner work on their unique difficulties creates a “contagion” of Divine Possibility that aids others in similar states, and why is this Collective Transformation essential for the Yoga? πŸ‘₯πŸ˜ŠπŸ™πŸ»πŸŒ·πŸŒ»βœ¨

Mirroring is one aspect of it. That is something that takes place anyways in life. But more appropriate will be the study on morphic fields

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The principle of karma is based on progress and development, and the energy we release while performing any action (through emotions, thoughts, intentions, and actions) returns to us. So, does this energy come back in the next birth as well (which we might call destiny or Prarabdha)? And is the coming of this energy determined by the conscious entity or by nature🀨?

The law of Karma is ingrained in nature as part of a vast and complex process through which the soul evolves. But the soul has

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Why do philosophies like Advaita Vedanta and Buddhism, which often perceive Matter as unreal or the world as primarily suffering, fail to perceive the “reconciliation of Matter and Spirit” described in Sri Aurobindo’sΒ The Life Divine, and how does the lack of a “burning aspiration” to transform earthly life limit their vision of the Cosmic Truth? πŸŒŒπŸ“œπŸ§˜β€β™‚οΈβœ¨

Obviously they missed, in fact from the accounts available it is unlikely that they truly experienced the cosmic consciousness especially because their problem was the

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