Mindfulness

Just read this article titled Meditation And Mindfulness Have a Dark Side We Rarely Talk About. Here is an excerpt from the article:

A 2022 study, using a sample of 953 people in the US who meditated regularly, showed that over 10 percent of participants experienced adverse effects that had a significant negative impact on their everyday life and lasted for at least one month.

According to a review of over 40 years of research that was published in 2020, the most common adverse effects are anxiety and depression. These are followed by psychotic or delusional symptoms, dissociation or depersonalisation, and fear or terror.

Research also found that adverse effects can happen to people without previous mental health problems, to those who have only had a moderate exposure to meditation and they can lead to long-lasting symptoms.

The western world has also had evidence about these adverse effects for a long time.

In 1976, Arnold Lazarus, a key figure in the cognitive-behavioural science movement, said that meditation, when used indiscriminately, could induce "serious psychiatric problems such as depression, agitation, and even schizophrenic decompensation".

There is evidence that mindfulness can benefit people's well-being. The problem is that mindfulness coaches, videos, apps, and books rarely warn people about the potential adverse effects.

This reminded me of what Meher Baba had to say about the practices like yoga, deep meditation and various forms of asceticism. I used NotebookLM to search 76 sources and summarise Baba's views on such practices.

The Results of Yoga, Deep Meditation, and Ascetic Practices on the Spiritual Path

Introduction

According to Meher Baba, various spiritual disciplines—including the yogas, deep meditation, fasting, and asceticism—have been laid down by ancient sages to help aspirants traverse the spiritual path. While these practices can yield profound inner experiences, deep peace, and advanced spiritual powers, they also contain hidden traps. Without the guidance of a Perfect Master, the results of these practices frequently become severe liabilities, capable of ensnaring the aspirant in heightened illusions, egotism, or even causing a catastrophic spiritual fall.

How These Practices Can Be an Aid

1. Uprooting Past Impressions (Sanskaras)

The true yogas (Karma Yoga, Dnyan Yoga, Raj Yoga, and Bhakti Yoga) serve as prominent signposts on the path to Truth. When followed correctly, they can help uproot the heritage of accumulated impressions (sanskaras) that bind the soul.

• In Karma Yoga, one loses the self in selfless service.
• In Dnyan Yoga, the mind is utilized to contemplation and meditation to check the expression of desires, thereby wiping out sanskaras.
• In Raj Yoga, the aspirant aims to stop the mind from thinking through intense concentration, steadily lessening the grip of sanskaras.

2. Providing Spiritual Rest and Energy

Deep meditation and yogic practices can lead to yoga samadhi (a state of trance). While temporary, this state provides the aspirant with a profound sense of peace. Baba explains that yoga samadhi allows the pilgrim to rest, much like sound sleep, giving the seeker renewed energy to proceed further along the spiritual path.

3. Developing Dispassion and Control

Ascetic practices—such as fasting, solitude, and the denial of physical desires—introduce a "negative assertion" that can help decondition the mind from its habitual attachments to the gross world. When intelligently handled, meditation conserves mental energy, increases the power of concentration, and can occasionally yield inner revelation.

How These Practices Can Become a Liability

Despite their benefits, Meher Baba repeatedly warns that these practices are fraught with profound dangers for the independent seeker.

1. The Trap of Occult Powers (Siddhis)

Intense yogic practices and penance can awaken dormant occult powers, such as the ability to walk on water, read minds, raise the dead, or halt moving trains. However, these powers (siddhis) are considered phenomenal and have nothing to do with true spirituality. They are described as "spectacles of colored glass" that merely alter the appearance of illusion. The fascination with these powers often distracts the aspirant from the true goal of God-realization.

2. The Danger of Misusing Power

The acquisition of these powers becomes a severe liability, particularly on the fourth plane of consciousness, where the aspirant wields infinite energy. If a yogi falls prey to the overpowering temptation to misuse these powers (for either selfish reasons or mere display), it triggers a cataclysmic psychic crash. This disaster completely disintegrates the soul's gained consciousness, throwing the pilgrim all the way back to the rudimentary consciousness of a stone, forcing them to restart the entire evolutionary journey.

3. Addiction to Trance (Samadhi)

The trance state achieved through yoga or deep meditation (yoga samadhi or haal) is entirely different from the permanent divine state of nirvikalpa samadhi (God-realization). In yoga samadhi, the mind is only temporarily stilled; as soon as the yogi returns to normal consciousness, their ego, intellect, and worldly desires instantly resume functioning. Meher Baba likens this state to a drug addiction or intoxication; the yogi may feel like an emperor while in the trance, but eventually suffers a "headache" of worldly strain upon waking. Consequently, some yogis become so addicted to this bliss that they remain stuck in trance for centuries, completely halting their spiritual progress.

4. Ego Inflation and Hypocrisy

Ascetic practices often breed a dangerous spiritual ego. Meher Baba points out that adopting outward signs of renunciation—such as wearing ochre robes, growing long matted hair, smearing the body with ashes, or sitting naked in the snow—can falsely court respect from the public. This public homage nourishes a superiority complex, turning the aspirant into a hypocrite who outwardly poses as a saint but inwardly remains plagued by worldly desires. Baba emphasized that it is easier to sit naked on a snowbound peak of the Himalayas doing meditation than to live with him and obey him implicitly.

5. The Creation of New Bindings

Independent efforts to annihilate the ego through intense austerities often backfire. Penance, mechanical fasting, and rigid yogic disciplines can actually create new bindings. Trying to escape from actions merely results in the action of inactivity, which strengthens the knots of entanglement. Furthermore, premature or unguided awakening of the kundalini through yogic exercises can lead to self-deception and cannot take the aspirant to the ultimate goal.

Conclusion

Ultimately, while yoga, deep meditation, and asceticism can elevate an aspirant to great heights, they cannot permanently destroy the deep-seated legacy of past sanskaras. The ego cannot annihilate itself simply through its own efforts or mechanical disciplines. To transcend these profound liabilities, Meher Baba asserts that the aspirant must rely on pure love and complete surrender to a Perfect Master, whose grace alone can safely remove the final veils of illusion.

An Omen

Look at the table closely. It has a fine crack down the middle. Let's suppose someone is sitting at the table on New Year's Eve with his partner and he leans on it in such a way that this was the cause of the crack (very loud and sudden). What might such a crack portend? This is a dining table where people sit and eat their meals together. In the immediate aftermath of the crack, the man's partner accuses him of stupidity and he storms off not setting a good tone for the coming year. This is a scenario of setting for a coming novel. In terms of plot development what might such an occurrence logically portend given that it occurred significantly on New Year's Eve and in such a significant household location?

The Symbolism of the Fracture

The crack in this specific table is not merely a piece of broken furniture; it is the physical manifestation of a "schism" in the domestic foundation. Because this occurred on New Year's Eve—a threshold moment of superstition and looking forward—the crack functions as a terminal omen for the relationship's structural integrity.

The dining table is the altar of the home. It is where sustenance is shared and where the "family" is enacted daily. A crack running down the center, caused by the weight of one partner leaning on it, logically portends a year defined by the failure of support and the widening of a divide.

Plot Development: The Year of the "Divided Kingdom"

The narrative arc should follow the trajectory of the crack itself. The incident effectively ends the relationship on New Year's Eve, but the physical separation of the couple will likely take the next twelve months to catch up to the reality of the broken table.

1. The Immediate Aftermath: The Superficial Repair

Because the table is ornate and likely expensive (evident in the scrollwork and glass), they will not throw it away immediately. They will attempt to repair it. This mirrors their relationship dynamic in January and February. They will apply "glue" to the situation—apologies for the storming off, perhaps a professional repairman for the table—but the visual scar remains. The plot focuses on their attempt to live "as normal" over a visible wound. They are eating their meals over a fault line.

2. The Rejection of the Hearth

As the story progresses into spring, the table becomes a source of subconscious anxiety. The crack makes the surface uneven. A wine glass might wobble if placed on the fissure; a tablecloth might be used to hide it, symbolizing the secrets they start keeping.

The logical development is that they stop using the table. The man, remembering the accusation of "stupidity," will subconsciously avoid sitting there to avoid triggering the memory of his clumsiness and her contempt. They begin eating separately—him at the kitchen island, her on the sofa. The "hearth" goes cold. The crack has successfully displaced the ritual of communion.

3. The Causality of "Leaning"

The most crucial plot point is the cause of the break. He "leaned" on it. In a relationship, leaning represents a need for support. He put his weight on the structure of their life, and it snapped. Her reaction was not concern ("Are you hurt?"), but judgment ("You are stupid").

This portends that later in the novel, when he faces a genuine crisis (job loss, illness, moral dilemma) and "leans" on her for emotional support, she will fail him again. She will view his need as a liability. The table breaking was the foreshadowing that the relationship cannot bear his weight.

The Climax

The story culminates the following New Year's Eve. The table, perhaps weakened by the initial crack and the changing seasons (wood expanding/contracting), finally gives way completely or is the site of the final argument. The crack that started as a fine line eventually bifurcates the table entirely, leaving them with two useless halves—a perfect mirror of their separated lives as they finally admit the household is dissolved.

Nadine Tolstoy

I came across this interesting article about Leo Tolstoy and remembered that Nadine Tolstoy who married one of Leo Tolstoy's sons was one of Meher Baba's Western followers. Here is the article after which I'll write a little about Nadine Tolstoy.

Leo Tolstoy

Quote of the day by Leo Tolstoy: 'Everyone thinks of changing the world, but no one thinks of changing himself'

Leo Tolstoy stands among the most revered and influential literary figures in human history. Widely acknowledged as one of the greatest writers ever to live, he dominated nineteenth-century literature through the sheer breadth and depth of his work. His monumental novels, including War and Peace, Anna Karenina, and Resurrection, reshaped the art of storytelling, while his short fiction such as Alyosha the Pot, After the Ball, and God Sees the Truth but Waits revealed his mastery of moral insight in compact form. Few writers have explored the human condition with such intensity, realism, and philosophical weight.

A Thought That Defined His Worldview

Tolstoy's writings were guided by deep ethical reflection and personal accountability. One of his most enduring observations remains profoundly relevant even today: "Everyone thinks of changing the world, but no one thinks of changing himself." This idea encapsulates his lifelong struggle with conscience, morality, and self-transformation, themes that recur powerfully throughout his body of work.

Early Life and Personal Loss

Tolstoy was born at Yasnaya Polyana, his family's country estate located near Tula and south of Moscow. He was the fourth of five children born to Count Nikolai Ilyich Tolstoy, a decorated veteran of the Patriotic War of 1812, and Princess Mariya Tolstaya, née Volkonskaya. Tragedy struck early in his life, as he lost his mother at the age of two and his father by the time he was nine, experiences that deeply shaped his emotional and philosophical outlook.

Education and a Restless Youth

In 1844, Tolstoy enrolled at Kazan University to study law and Oriental languages. However, his academic journey was short-lived. Professors viewed him as disengaged and lacking discipline, and he ultimately abandoned his studies midway. Returning to Yasnaya Polyana, he drifted between Moscow, Tula, and Saint Petersburg, living an indulgent and carefree life. During this period of uncertainty, he began to write seriously, producing his first novel, Childhood, published in 1852, a semi-autobiographical exploration of youth and memory.

Realism and Literary Mastery

Tolstoy's fiction is distinguished by its unwavering commitment to portraying Russian society with honesty and depth. The Cossacks offered a vivid depiction of Cossack life through the lens of a Russian nobleman's romantic entanglement. Anna Karenina interwove the tragic fate of a woman constrained by social conventions with the spiritual journey of a landowner seeking purpose through labor and reform. Many of Tolstoy's most iconic characters reflected aspects of his own personality, including Pierre Bezukhov and Prince Andrei in War and Peace, Levin in Anna Karenina, and Prince Nekhlyudov in Resurrection.

Spiritual Awakening and Radical Beliefs

Following Anna Karenina, Tolstoy underwent a profound spiritual transformation. His later works, including The Death of Ivan Ilyich and What Is to Be Done?, articulated a radical Christian philosophy rooted in pacifism, moral purity, and social equality. These beliefs ultimately led to his excommunication from the Russian Orthodox Church in 1901. He came to reject much of Western culture, even criticizing his own celebrated novels as elitist expressions that failed to embody true Christian compassion.

Final Works and Enduring Praise

In Resurrection, Tolstoy exposed the cruelty of institutional systems and condemned the moral failures of organized religion. He also embraced and promoted the economic ideas of Georgism later in life. His influence has endured across generations, earning admiration from countless writers and critics. Virginia Woolf hailed him as the greatest of all novelists, while Gary Saul Morson described War and Peace as the finest novel ever written, securing Tolstoy's place as a timeless literary giant. 

 

Nadine Tolstoy

Now about Nadine:

Background and Identity

Countess Nadine Tolstoy (also referred to as Nadia) was the daughter-in-law of the famous Russian author Count Leo Tolstoy, having married his son, Ilya. She was a Russian émigré who had studied music at the University of Petrograd and spoke several languages. Described as an earnest seeker of Truth interested in mystical literature and esoteric philosophy, she had previously practiced kriya yoga under the guidance of Swami Yogananda.

First Contact and Recognition (1931)

Nadine first met Meher Baba on 19 November 1931 at the Harmon Retreat in New York. Upon seeing him, she exclaimed, "My search is over!". She intuitively recognised him as the Christ and felt he was her "resurrection". During this meeting:

*   Baba told her she had been waiting for him for a long time and that he would help her.

*   He instructed her that the yoga exercises she was practicing were "not for the West" and not for her, signaling a shift to his guidance.

*   To distinguish her from his cousin Naja, Baba changed her nickname from Nadia to Nadine.

She later brought her husband, Ilya, to meet Baba. Ilya was deeply impressed, stating he felt Baba’s divine influence. Ilya passed away a year and a half later, an event which the sources note "freed Nadine to journey to India to be with Baba".

Discipleship and Service in India

Nadine became one of Baba's close Western disciples, joining him on travels and living in his ashrams in India.

Ashram Life and Duties

*   Nasik (1937): Nadine resided at the Nasik ashram where her assigned duties included translating Baba’s life and messages into Russian and assisting other Western disciples like Norina Matchabelli and Ruano Bogislav.

*   Hospital Matron (1938): When Baba established a hospital for women on Meherabad Hill, Nadine served as the Matron under a woman doctor. Baba explained that he gave her this work to teach her the "real spirit of serving — selflessness". She witnessed the "holy wine" of Baba's embrace reviving the hopes of the destitute patients.

*   Bangalore (1939): She lived with the mandali at the "Links" bungalow and participated in public events, delivering speeches about her experiences with Baba at the Bangalore Town Hall and the Indian Institute of Science.

Personality and Baba's View

Baba described Nadine as a "beautiful soul" and promised to repay her for her suffering with permanent bliss. He once commented on her solitary nature within the group, stating she was "most fortunate" because her nature did not agree with anyone else's, forcing her to lean entirely on him rather than on other disciples. He added that she was so loving she would speak for him "even on the top of Mount Everest with only the snow to hear her".

Return to the West and Final Years

Nadine returned to the West in the early 1940s, eventually living in New York with fellow disciples Norina Matchabelli and Elizabeth Patterson. She continued to work for Baba through "life surrender".

Death

Nadine Tolstoy passed away on 14 April 1946, at the age of 62, in Roosevelt Hospital, New York. Upon receiving the news, Meher Baba cabled: "Tell Elizabeth, Nadia lives in me, with me and for me more than ever before". He referred to her as "one of my rocks on whom I can depend".

Although she died in America, Baba left instructions for her tombstone in India (likely for her ashes), ordering the epitaph: "Nadine Tolstoy, her happiness was Baba".

There's more about Nadine at this location. 

Meher Baba and the Significance of the Number Seven

Based on the provided sources, Meher Baba frequently referenced the number 7 to explain the structure of the universe, the evolution of consciousness, the anatomy of the human form, and the timing of the Avatar’s advent. Additionally, he often utilized the number 7 in his spiritual work, rituals, and instructions to disciples.

Here is a report on Meher Baba's references to the number 7.

1. Cosmology and the Structure of the Universe

Meher Baba described the number 7 as significant to the fundamental structure of creation, originating from the initial clash between Energy (Pran) and Matter (Akash).

• Origins: In the beginning, the clash between Matter and Energy divided Energy’s powers into seven forces.
• Structure: There are seven worlds, seven skies, seven suns, seven moons, seven planes, and seven heavens,.
• Shadows of God: The gross universe is described as the seventh shadow of the original Light of God. The "Original Sound" (Om Point) manifests as seven sounds; the music of the subtle plane is a shadow of this Original Sound.
• The Seven-Fold Veil: The spiritual path involves removing the "sevenfold veil" of illusion. Entering the path involves a "seven-in-one achievement," which includes unfastening the first knot, the disappearance of the first fold, and wiping out the first of the seven deep, dark colors.

2. Evolution and Involution of Consciousness

The number 7 is central to Meher Baba’s explanation of how consciousness develops from the most finite state to the infinite state.

• Evolutionary Leaps: To achieve full consciousness in human form, the soul must pass through seven major leaps of evolution: stone, metal, vegetable, worm, fish, bird, and animal,,.
• Twists and Shakes: In the process of evolution, there are seven twists of sanskaras. After every seventh stage or form, there is a twist. The soul goes through 84 lakhs (8.4 million) of shakes (births and deaths) during this process,,.
• The Seven Planes (Involution): After attaining human form, the soul eventually enters the process of involution, ascending through seven planes of consciousness,,. The seventh plane is the final goal where the soul realizes its identity as God,,.
• Involutionary Stages: There are seven stages of "descent" (winding of sanskaras) and seven stages of "ascent" (unwinding/involution),.

3. The Human Form

Meher Baba explained that the human body reflects the structure of the universe, specifically regarding the number 7.

• Openings in the Head: There are seven openings in the human head: two eyes, two ears, two nostrils, and one mouth.
• Parts of the Body: The body consists of seven parts: two arms, two legs, two openings (front and back), and the trunk.
• Correspondence to Planes: The seven parts of the physical body (front) correspond to the seven planes, while parts on the back of the body correspond to the seven heavens.

4. The Avataric Cycle and Spiritual Hierarchy

• 700-Year Cycle: Meher Baba stated that the Avatar (the Ancient One) returns to earth every 700 years,. At the end of a cycle, he returns to bestow his "Ancient State".
• 7th Plane Beings: While there are always five Perfect Masters (Sadgurus/Qutubs), the sources note there are generally three beings on the seventh plane in India (two Majzoobs and one Jivanmukta),.
• Seven Realities: Meher Baba gave a specific teaching titled "The Seven Realities," which are: Real Existence, Real Love, Real Sacrifice, Real Renunciation, Real Knowledge, Real Control, and Real Surrender,,.

5. Symbolism and Rituals in Baba’s Work

Meher Baba frequently employed the number 7 in his external work, instructions to mandali, and symbolic gestures.

• The Seven-Colored Flag: In 1924, Baba designed a flag with seven colors to represent the seven planes of consciousness and the sanskaras. He specified that red should be at the bottom (representing the grossest impressions) and sky blue at the top,,.
• Masts and the Poor: Baba often worked with groups of seven poor people (washing their feet and giving money),, or seven masts (God-intoxicated souls),.
• Repetition of Names: Baba often instructed disciples to repeat a name of God or a specific prayer seven times,,,.
• Fasting and Seclusion: He frequently set periods of fasting or seclusion for seven days,.
• Other Symbolic Uses:
  • Baba utilized a seven-metal spade for the ground-breaking of his center.
  • He planted seven mango saplings.
  • He referenced seven types of masts (plus a rare eighth type).
  • During a drive in 1956, he stood at four compass points and worked, wearing a garland of seven sea shells representing the seven stages of man.

6. Numerological Significance

According to an astrological analysis in the sources, Meher Baba's birth date (25-2-1894) reduces to the number 7 (2+5=7). In numerology, the number 7 is described as symbolizing "unifying Good and Evil," the power of spirit over matter, and is governed by the planet Neptune.

The Limited Ego

This was the daily quote from the Avatar Meher Baba Bombay Centre:

(Jan. 1939) . . . Dr. Deshmukh arrived from Nagpur to see Baba in Jabalpur. His mind was quite troubled and he told Baba that people were asking him why Baba was calling himself “God.” They were saying, “Isn’t this the expression of his ego? Isn’t he a supreme egotist?” Deshmukh did not know how to answer them. To pacify Deshmukh, Baba gave this explanation:

In all that a God-Realized soul or an ordinary man says or does, the “I” in him asserts itself. The difference between the two is that the “I” in the ordinary man is limited, whereas in the God-Realized being it is unlimited. If Deshmukh says, “I have written the book,” it is the limited “I” in Deshmukh asserting a certain job he has done. But when I say, “I am God,” it is the unlimited “I” asserting its universal aspect.

The limited “I” must go for the unlimited “I” to take its place. The limited “I” is like a seven-headed demon. The seven heads of lust, anger, greed, attachment, pride, jealousy and hatred must be killed so thoroughly that not even the slightest trace remains. When the false “I” is completely destroyed, another “I,” which is Real and Unlimited, takes its place.

 Lord Meher, Original Publication, Bhau Kalchuri, Vol.7, p. 2354. 

I put the final paragraph to Gemini with the following prompt:

Imagine the following quote as an image that encapsulates the essential message in the text. Harte is the text: “ The limited “I” must go for the unlimited “I” to take its place. The limited “I” is like a seven-headed demon. The seven heads of lust, anger, greed, attachment, pride, jealousy and hatred must be killed so thoroughly that not even the slightest trace remains. When the false “I” is completely destroyed, another “I,” which is Real and Unlimited, takes its place.” 

Figure 1 shows its Gemini's response:

Figure 1

Here was Gemini's thinking leading to its creation:

Dissecting Key Elements

I'm now focusing on deconstructing the quote to isolate the critical components. I've pinpointed the key elements: a "limited 'I'," represented as a seven-headed demon, the "Real and Unlimited 'I'," and the core process of destruction and transition. The goal is to visually represent this dynamic.

Defining Visual Representation

I'm now progressing toward the creation of a visual representation. I've broken down the central quote to clarify its key elements. I'm focusing on the "limited 'I'," the "Real and Unlimited 'I'," and the process of change. I'm developing imagery of a seven-headed figure and a glowing orb.

Considering Symbolic Visuals

I'm currently focused on the symbolic representation within the generated content. The aim is to ensure the visual elements effectively convey the intended meaning, specifically the contrast between limitation and boundlessness. The core concern is the accurate depiction of this transition.

Refining Symbolic Depiction

I'm now zeroing in on the visual metaphors used to communicate the core concept. The central focus is on refining how the images depict the shift from constraint to freedom. I will emphasize the relationship between the visual elements to ensure clarity, as this is critical to the image's effectiveness.

Figure 2 shows a seven-headed Naga:

Cambodian seven-headed nāga
at the Royal Palace in Phnom Penh.

Jungian Dream Analysis

 I asked Gemini to comment on a dream that I had last night. I used the following prompt:

Imagine you are my Jungian therapist. I'm going to relate a dream I had last night and I want you to analyse it from a Jungian perspective. I am a 76 year old male who grew up in Australia but am currently living in Indonesia and has been married to his Indonesian wife for 25 years. I mention this because she appears (indirectly) in the dream. Here is the dream:

I'm in a house that is not my own but I appear to be living in it with my wife who is taking a shower while the events I'm about to describe unfold. I'm in the living room when I notice a rhinoceros in the house that is restrained in some way. It has a short but sharp horn and starts swinging its head from side to side. The velocity of this movement quickly gathers pace and it soon breaks free of its restraints and is able to move about freely.

Here was its response (I'm still processing what was said and may comment later):

Hello. I am honored to step into this role for you. Thank you for sharing such a visceral and powerful dream. The fact that this dream crossed the threshold of sleep and caused you to shout in physical reality suggests that the unconscious is demanding to be heard. It has a high "energetic charge."

Given your specific request for a decisive interpretation without ambiguity, I will present to you the single most potent Jungian narrative that fits these symbols, your age, and your life context.

The Core Theme: The Liberation of the Archaic Self

This is not a dream of danger, despite your fear within it. This is a dream of expansion.

At 76, you are in what Jung called the "Second Half of Life," where the goal shifts from social achievement to Individuation—becoming who you truly are, stripped of social masks. The "House that is not your own" represents your current psychic structure or even your aging physical body. It feels unfamiliar because you are entering a new phase of existence where old rules no longer apply.

The dream is telling us that your instinctual life force (Libido) is breaking its chains. You are no longer meant to "restrain" your deepest, heaviest, and most powerful nature.

The Symbolic Breakdown

1. The Restrained Rhinoceros (The Primeval Drive) The rhinoceros represents a prehistoric, earthy, and solitary power. In Jungian analysis, this is the "Shadow"—not as "evil," but as the raw, unrefined energy of life. The horn represents focused, penetrating power (masculine principle). The fact that it was restrained implies that for much of your life, you may have held back your bluntest, most stubborn, or most powerful instincts to fit into social structures (Australia) or perhaps cultural adaptations (Indonesia).

The shaking head: This is the build-up of kinetic energy. The psyche is saying, "I can no longer stay still. I can no longer be polite."

2. The Wife in the Shower (The Unavailable Anima) Your wife here functions as the Anima—your inner soul, your feeling function, and the bridge to the unconscious.

Why is she showering? She is engaging in purification and renewal. She is "naked" (authentic) and turning inward.

Why doesn't she answer? This is crucial. Your conscious Ego (the you in the dream) is panicking and trying to drag the Anima into your panic. Her silence is the psyche’s way of telling you: “There is no emergency here that the feeling function needs to solve. Do not look to the wife/mother figure for safety. You must face this energy alone.”

3. The Elephant (The Great Wisdom) Suddenly, the Elephant appears. In Jungian symbology, the elephant is the remover of obstacles and a symbol of ancient, heavy wisdom and memory. It is larger than the rhino. This tells us that behind your raw drive (Rhino) stands a massive, slow-moving, unstoppable wisdom (Elephant). This validates the Rhino; it says this breakout is supported by a deeper power.

The Interpretation

You are experiencing a Vitality Breakthrough.

The fear you felt was not because the animals were attacking you—they explicitly were not hostile. The fear was regarding their size and unpredictability. This is the classic ego-reaction to the numinous (the awe-inspiring power of the unconscious). You are realizing that there are forces within you that are bigger than your conscious control.

The animals did not destroy the house; they smashed a window. A window is a viewpoint—a way of looking at the world.

Here is the decisive meaning: The psychological structures and restraints you built up over 76 years are too small for the spirit you possess now. The "House" (your current adaptation to life) is too cramping. Your inner nature (the Rhino and Elephant) has decided to break the window—to shatter your old outlook—so it can escape into the open.

The dream indicates that you are possessing a surge of "late-life libido." This isn't necessarily sexual; it is creative, assertive, and heavy presence. You are being called to stop restraining your "bigness." The dream implies you have been too careful, perhaps too adapted to your environment, and your soul wants to roam free.

Summary

Your unconscious is shouting (literally, through your mouth) that it refuses to be domesticated any longer. The animals escaping represents a successful liberation of your energy. You survived the encounter, and the animals are now free. This is a positive omen of a vigorous spirit that refuses to fade away quietly.

***********************************

See blog post titled The Way Forward from July 2025.

Recent NotebookLM Queries

I've uploaded 21 sources to a notebook in Gemini's NotebookLM and it is proving a valuable resource. Here are some recent queries that I've carried out for various reasons.

Can you find all occurrences of the expression involving the phrase "dust at the feet of the master" or words very similar to those.

The expression involving the phrase "dust at the feet of the master" or similar wording occurs frequently in the sources, often in the context of describing absolute humility, surrender, obedience, and the mechanism by which a Perfect Master assumes the karmic burdens (sanskaras) of disciples.

Here are the key occurrences and related explanations found in the sources:

1. Occurrences of the Phrase "Dust at the Feet of the Master" or its Variants

The sources explicitly advocate for the disciple or seeker to attain a state of humility likened to dust at the feet of the Perfect Master (or Beloved):

• The goal is achieved by becoming effaced, meaning to become dust at the feet of the Perfect Master.
• Spirituality means dying to one's self and becoming absolutely insignificant as dust — dust at the feet of the Perfect Master. To become as dust means to become as nothing; it means to die while continuing to live.
• To realize God can be gained through love for God — by becoming dust at the feet of the Perfect Master.
• If this is not possible, one should, at the least, desire to become like dust at the feet of the Beloved.
• The substance of many songs (ghazals) expresses that to become the dust underneath the feet of the Perfect Master is the only solution to all those seeking union with the Beloved.
• Bhau's son, Mehernath, was said to have had a specific wish, which was that he would like to become as dust at your feet; Edward Luck also said the same.
• The spiritual goal requires one to retain human consciousness and become as stone, and then wear yourself down to dust at the feet of the Perfect Master.
• One must become the very dust under the Master's feet to gain the experience of Oneness.
• A true lover of God has such courage, for he has become like dust at the feet of a Perfect Master.

2. Poetic References (Hafiz and Khak Saheb)

The concept is frequently reinforced through poetry, particularly citing the Persian mystic Hafiz:

• Hafiz advises, "If in your head there is the desire for Union with the Beloved, You must become as the dust before the door of those who discern spiritual things".
• Hafiz also asks, "If you are mad enough, Become the dust under the feet of the Perfect Master!".
• Another couplet translated from Hafiz suggests that a side-glance from the Master is enough to turn "this dust at your feet into gold".
• Hafiz warns the advancing soul, “At the threshold of the Beloved beware, lest, from the height of your achievement, you fall to the lowest state of dust”.
• The poet Khak Saheb wrote a ghazal dedicated to Meher Baba, noting: "This dust of Khak longs to see the Sun. You've turned it into the dust of Your feet and made it wine".
• Another poetic reference advises the lover to lay down their hearts and souls on the khak [dust] trod upon by his doorkeeper.

3. Significance of the Master's Feet and the Dust Analogy

The sources provide detailed explanations regarding the spiritual meaning of the Master's feet and the collection of dust:

• Spiritual Height and Universality: The feet, though physically the lowest part of the body, are spiritually the highest. Spiritually, the feet of a Perfect Master are above everything in the universe, which is like dust to him.
• Sanskaras and the Burden: A Perfect Master collects sanskaras (subtle impressions of thought, emotion, and action) from all over the universe. This collection is likened to an ordinary person, in walking, collecting dust on his feet.
• Laying Down the Burden: When people come to a Perfect Master and touch his feet with their heads, they lay the burden of their sanskaras on him. This is the burden Jesus referred to when he said, "Come unto me all ye who labor and are heavy laden, and I will give you rest".
• The Act of Humility/Obedience: Becoming dust is stated as the best and truest example of complete obedience.
  • Dust has no thought of its own; it has no will of its own. It can be trampled upon, applied to the forehead, or suspended in the air; it is all one and the same to it.
  • Dust never complains even if we walk over it, trample upon it, or use it in any way we like.
  • Meher Baba once ordered Adi to seek another man’s pardon by touching his feet, explaining: "You should become like dust. I scolded you to turn you into dust".
• The Result of Humility: The one who remains under my feet will rise to the zenith because their arrogance, conceit, and pride are turned into dust.

The spiritual path demands absolute submission, exemplified by Hafiz’s insistence that even in the highest state of intoxication, one's head should be on the feet of the Master. True love and obedience, like the passive, non-complaining nature of dust, lead to the highest spiritual freedom. The seemingly mundane action of the Master's feet collecting dust symbolizes the momentous spiritual work of bearing and transmuting the cosmic burden of sanskaras.

Can you find all references to Dane Rudhyar and explain his connection to Meher Baba.

Based on the sources provided, the references to Dane Rudhyar and his connection to Meher Baba are as follows:

Identity and Background Dane Rudhyar is identified in the texts as an "astrologer-author" and a Theosophist,. In late 1931, he was noted as being 36 years old.

Timeline of Connection

• Initial Contact (1931): Rudhyar first learned of Meher Baba in Hancock, New Hampshire. He was part of a group of Theosophists (including Catharine Gardner and Max and Lillian Wardall) to whom Milo Shattuck spoke regarding Meher Baba after Shattuck returned from England.
• First Meeting (Boston, 1931): Rudhyar met Meher Baba in person on the afternoon of 22 November 1931 at the Vendome Hotel in Boston, Massachusetts.
• Second Meeting (Hollywood, 1932): The sources confirm that the "Rudhyars had met Baba... again in Hollywood in 1932".

Connection Through His Wife: Rudhyar's connection continued through his wife, Maliya Rudhyar. She was touring India and visited Meher Baba at Nasik on 31 March 1937. During this meeting, Baba advised her on spiritual strength, telling her: "Bravery and strength overcome all difficulties. Be firm, do not despair and keep longing. It is there in you. You are the infinite universe, but you must discover it and find that out. I will help you, always".

What connections can you find to Meher Baba and Theosophy or theosophists?

Based on the sources provided, there are numerous connections between Meher Baba and Theosophy or Theosophists, ranging from early contacts with prominent members of the society to visits to Theosophical lodges in India. Meher Baba also offered specific critiques of Theosophical concepts and leaders.

Early Contacts with Theosophists in the West

During Meher Baba's early visits to the West in the 1930s, several individuals associated with the Theosophical movement came into his contact:

• Dane Rudhyar: An astrologer-author and Theosophist, Rudhyar learned of Meher Baba through Milo Shattuck and met Baba in Boston (1931) and Hollywood (1932) [Conversation History].
• Max Wardall: A Theosophist and regular contributor to the Theosophical Messenger, Wardall met Meher Baba at Harmon, New York. He had previously traveled in India with Annie Besant, J. Krishnamurti, and C.W. Leadbeater,.
• Mildred Kyle: Known as "Mother Kyle," she had been the president of her Theosophy Lodge for nearly 40 years. Upon seeing her photograph in India, Baba called her "a great soul." When she met him in New York in 1952, Baba told her, "I too am old... I am the oldest of the old. I am the Ancient One!",.
• Professor Ernest E. Wood: A noted British Sanskrit scholar working at the Theosophical Society in Madras, Wood met Baba on a ship in 1932. Baba explained the nature of spirituality to him.
• Others: Several other Western followers, including Harold Justin Rudd, Sam Cohen, and Ann Powell, had backgrounds in Theosophy before dedicating themselves to Meher Baba,,.

Critique of Theosophy and its Leaders

Meher Baba frequently commented on the Theosophical Society's promotion of J. Krishnamurti as the "World Teacher" and the society's occult claims:

• J. Krishnamurti: Baba stated that the Theosophists' claim that Krishnamurti was the "New World Teacher" was "humbug," though he noted it helped clear the path for his own manifestation,. When asked about him by Max Wardall, Baba said Krishnamurti was not as advanced as some thought but would eventually come to him. Baba criticized the comfortable lifestyle of Krishnamurti (playing tennis and golf) compared to the God-realized master Ramakrishna, stating Krishnamurti did not have "the slightest idea... of the Real Truth".
• Annie Besant: The head of the Theosophical Society. After she passed away in 1933, her daughter, Mabel Besant-Scott, met Baba in London. Baba told Mabel that her mother would be reborn as a man in India.
• "Wire-Pullers": Baba refuted the Theosophical concept that the "World Teacher" was directed by "wire-pullers" (Masters) in the Himalayas. He stated, "You will find nothing there but dust and stones," and asserted that no real Spiritual Master requires another's body to work,.
• Intellectual vs. Real: In later years, Baba described Theosophy and philosophy as "like good bones rotted" which serve as "food for vultures," contrasting them with the writings of living Perfect Masters which are "like brain and are as food for men". He stated that Theosophists' greatness lay in editorship and high-sounding words about planes and colors, but represented only a superficial knowledge of the shadow of Truth.

Visits to Theosophical Institutions in India

Despite his critiques, Meher Baba visited several Theosophical institutions in India, where he was received with respect:

• Nagpur: On November 14, 1944, Baba gave darshan at the Theosophical Society in Nagpur, where the secretary read Baba's message, "The Dynamics of Love".
• Madras (Adyar): In 1947, during a visit to Madras, Baba's disciples Minoo Kharas and Adi Dubash slept at the Theosophical Society.
• Thapeshwaram: In 1954, Baba visited the Satchitananda Theosophical Lodge in this village, where his message was read.
• Eluru: Baba visited the K. P. Theosophical High School in 1954, where he stated he would prefer to play with the children rather than receive garlands and puja.
• Poona: Members of the Poona Theosophical Society visited Baba in 1947 to hear lectures about him.

Other Connections

• Dr. Kazuteru Hitaka: A Japanese professor who met Baba in 1954, had first heard of Baba through a Dr. Muir, the head of a Theosophical group in Japan.
• Dismissal at Harmon: During his 1931 visit to Harmon, Baba dismissed a "Theosophical friend" from the house because the man harbored distrust, which Baba said impaired his work.

What references are there to angels in the sources?

Based on the provided sources, references to angels cover their evolutionary status, their function in the universe, their relationship to the Avatar and Perfect Masters, and specific historical or metaphorical anecdotes.

Nature and Evolution of Angels

The sources define an angel as a "spark which has become separated from the flame (God)" which must eventually go through the process of reincarnation. Unlike other souls that evolve through stone, vegetable, and animal forms, an angel does not begin as an atom but "reincarnates directly as man".

Comparison with Humans:

• Purity vs. Potential: Angels are described as "unembodied souls" and "mere automatons for the will of God" who do nothing not prompted by Him. Because they are not contaminated by physical embodiment, they are superior to man in purity; however, man is paradoxically superior in potential. By experiencing imperfections and weaknesses, man is "potentially ripe to realize his real Strength and Purity which are far above those of, and beyond the reach of, even the Archangels".
• Necessity of Human Form: Even the evolution of angels and archangels is not an "exclusive stream." To realize God, they cannot do so by independent effort; they must incarnate as human beings to link up with the human stream of life. Despite enjoying millions of years of bliss in heaven, they must take a human form to gain the full consciousness required for liberation.
• First Human Birth: When an angel is born as a human, it does not have to pass through the rounds of human reincarnation; it becomes God-realized in that "very first human birth".

Function and Hierarchy

Angels and fairies have a specific function in the universe: to keep the elemental forces of nature—light, heat, sound, and water—in equilibrium. Without them, the human mind's exploitation of natural forces would cause "frequent colossal disturbances" in the universe.

The sources also note that angels are subject to the "laws of cycles" and everything that happens to them is subject to the control of the Perfect Masters.

Relationship to the Avatar and Masters

The sources frequently depict angels as worshiping the Avatar and envying the unique opportunity human beings have to be in his physical presence.

• Worship: Meher Baba stated, "From ages eternal, gods and angels have been doing my worship". He also remarked that he is "worshiped by the angels, walis, and pirs".
• Envy of Humans: The sources describe angels weeping in envy because they cannot participate in the "river of love" or the "caravan" of the Avatar in the way humans can. When Baba was with children, it was noted that "the atmosphere... was such that even the angels envied these small children".
• Divine Love: Baba noted that "Even angels do not have this love for God," which is why they must become human to realize Him.

Specific Archangels and Stories

Gabriel (Jibra'il):

• With Prophets: The sources mention that the Prophet Muhammad played the role of being taught by Gabriel to set an example of humility and to "awaken the teacher in Gabriel".
• With Hafiz: The sources recount the story of the poet Hafiz performing a forty-day penance (chilla-nashini). On the fortieth day, the archangel Gabriel appeared to him. Hafiz found Gabriel's beauty so astounding that he forgot the beauty of the human woman he desired and realized that if God's messenger was this beautiful, God must be infinitely more so. When Gabriel asked what he desired, Hafiz replied, "I want God!".
• Metaphorical usage: Baba once emphasized his restriction on visitors by saying that no outsiders were to come to the villa for meals, "not even the archangel Gabriel!".

Metaphorical and Visionary References

• Disciples as Angels: Baba referred to his close disciples Will and Mary Backett as his "archangels". Upon Mary's death, he cabled Will: "My Archangel Mary has come to me after fulfilling her appointed task".
• Visions: Jean Adriel described a vision in 1931 where she saw her room filled with light and "a host of angelic beings, singing celestial music".
• Churning of the Ocean: A reference from the Mahabharata mentions the "Suras and Asuras (good angels and bad angels)" churning the ocean to discover the water of immortality.

Can you list and detail any references to Jim Reeves in the sources?

Based on the sources provided, the references to the American singer Jim Reeves are found in Lord Meher.

The text details the following connections between Meher Baba and Jim Reeves:

• Baba's Fondness for His Music: Meher Baba was described as being "very fond" of Jim Reeves' songs.
• Specific Songs: Two specific songs are listed as favorites: "Welcome to My World" and "There’s A Heartache Following Me".
• Listening Context: Baba would listen to these songs, among others, on phonograph records while he was relaxing with his mandali.
• Future Reference regarding Francis Brabazon: On one occasion, Meher Baba mentioned that one day, someone with a voice similar to Jim Reeves would sing the ghazals written by the poet and disciple Francis Brabazon.

Can you find and detail any references to Carl Jung in the sources.

Based on the sources provided, there are several significant references to the psychiatrist Dr. Carl Jung. These range from his contact with Meher Baba's disciples to Baba's own statement regarding his desire to meet Jung.

Meher Baba’s Desire to Contact Jung According to the sources, Meher Baba once indicated a specific spiritual interest in Carl Jung. When asked by his disciple Kitty Davy if there was anyone in the West whom he had wished to contact but had been unable to, Baba replied, "Carl Jung".

Connections through Disciples Although a personal meeting between Meher Baba and Jung never occurred, several of Baba's close Western disciples had direct contact with the psychiatrist:

• Norina Matchabelli and Quentin Tod: During their travels in Europe in late October 1932 to interest people in Baba, one of their "most notable" contacts was meeting Dr. Carl Jung in Switzerland.
• Walter Mertens: A Swiss disciple of Baba, Walter Mertens not only knew Carl Jung but had undergone psychoanalysis with him.
• Dr. Arvind: In 1956, during Baba’s visit to Zurich, a Dr. Arvind was present who is identified as "an Indian student of the psychiatrist Dr. Carl Jung".

Jung’s Awareness of Meher Baba Years after Baba had expressed his wish to contact him, the disciple Irene Conybeare sent Jung a copy of William Donkin’s book, The Wayfarers (which details Baba's work with the God-intoxicated). Jung replied to her, stating that "he had heard quite a bit about Meher Baba many years before".

Application of Jungian Concepts to Baba’s Work In her biography Avatar, Jean Adriel frequently utilizes Jungian terminology to interpret Meher Baba’s work, particularly regarding the "God-intoxicated" (masts) and the "Unconscious."

• Masts and Archetypes: Adriel notes that Baba sought those unbalanced by intense longing for God, a state she describes in "Jungian terminology" as "those overwhelmed by archetypal experience".
• The Collective Unconscious: She equates Baba's spiritual work with the "God-mad" to the "service which the Master renders all those earth children who are wandering about dazed and bewildered in the dangerous jungles of the Unconscious". She further suggests that Baba's work involves stirring the forces in the "collective Unconscious",.
• Symbolism: Adriel also references her study of "Jungian dream analysis" when interpreting the symbolism of the "churning of the ocean," equating the butter produced to the "individualized consciousness of God which the churning of the waters of the Unconscious precipitates",.

Kavi and the Clear Pool

I quite like this little story that appeared in today's email from the Meher Baba Bombay Centre. I created a storybook to illustrate the story: Link to storybook in Gemini

EVERY THING IS IN GOD, BUT THE HELP OF THE SADGURU IS NEEDED (Dec. 1928) 

Baba emphasized to the boys, “Every thing is in God, but the help of the Sadguru is needed in order to know and experience God.” To illustrate this, Meher Baba narrated the following story: Once in the jungle, a tigress died after giving birth to a cub. The cub remained hungry, without food or water for days. A shepherd found it and took pity on it. He reared it among his sheep. The cub grew up thinking it was a sheep. He did not know that he was a tiger. One day, a grown-up tiger saw the cub playing among the flock and was surprised. He went to the cub and did his utmost to persuade it that it was a tiger and not a sheep. But the young tiger would not believe him. So the tiger took him to a pool of water and made him look at his own reflection there. The young tiger was astonished and at last was convinced of his true identity. He forgot the notion of his being a lamb and passed the rest of his days among tigers. In this story, the sheep represent worldly people who are ignorant of the Truth. The flock of sheep represents the general public. The tiger cub is an ignorant man; the full grown tiger is the Sadguru; the pool of water symbolizes the path; and recognizing the reflection is attaining God-Realization. Although the tiger cub was a tiger, out of ignorance, it took itself to be a sheep. And as long as the other tiger did not show it its reflection in the pool of water, this misconception continued. In the same way, though man is potentially God, being quite ignorant of his Real Self, he thinks himself to be only a man and passes through cycles of births and deaths. He continues wallowing in ignorance until the Sadguru makes him see his own true image. 

Francis Brabazon

I don't normally write about my dreams on this blog but last night I had a very odd dream in which Francis Brabazon appeared and gave me a gold coin that I recognised as a "Brabazon" and spoke that word, albeit with some difficulty. I had mentioned Meher Baba in a text message I sent to a friend just before retiring for the night. What it means I don't know but it seems positive enough. 

Francis was Baba's resident poet and one of the mandali (close disciples). He was Australian. Although he was born in London, his family migrated to Australia when he was a boy. After living with Baba in India for many years, he returned to Australia after Baba's passing and lived Avatar's Abode, north of Brisbane, until his death in 1984. His grave is located there.