Browse Spiritual Growth

Whatever experience an individual has in life, there come moments when he determines that he needs to exercise his will-power. it may be related to overcoming habits of laziness or procrastination, or overcoming a form of addiction, undertaking a diet to manage his weight, restraining the uncontrolled vital impulses, developing certain new directions for his study or mental development, or developing a program to develop his physical body,âWhatever form this takes, he inevitably comes face to face with the obstacles that arise in terms of inner sense of weakness, conflicting priorities, contra

The Taittiriya Upanishad presents a methodology or practice to gain direct knowledge of the Ete al. The seeker is asked to practice tapasya, variously translated as concentration in thought, or concentration of force by Sri Aurobindo. Tapasya cannot be easily or completely understood through these concepts in English. It is a form of internal concentration that goes beyond what we know of as ‘thought’ and is more akin to the type of concentration that transcends the thinking mind and brings one to an awareness of pure consciousness. The seeker practices tapasya and first recognises physical s

We face, in every sphere of human endeavor, a conflict of competing ideas or directions. If we look closely we can see an element of truth in each side, but can also recognise that as long as we are bound by the mind’s limitations and its desire to reduce everything to “either-or”, we cannot harmonise these oppositions.

When feeling like I am fulfilling no purpose in life, simply do just two things:rnUnderstand what is the purpose of life, and rnTry and pursue that purpose of life. The self-worth shall then develop automatically. rnParam Pujya Dada Bhagwan, the Enlightened being, suggests: rnThere are two main purposes of human life:rnHelping others,rnKnowing the real Self (Self Realization). rn1. Help Others:rn“Life is meant for practicing benevolence and serving others. The deepest scien

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In the Bhagavad Gita, Arjuna poses the question of how to identify the spiritual man, the superior individual. Sri Krishna makes it clear that this is not determined by outer signs, but by the inner state of the individual. The Mother takes up this question in a slightly different form and describes the determining factor to identify the world-personality. A disciple asks: ”What are the characteristic features of a world-personality?”

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When we see any individual stopping to reflect, choose his line of action and make a specific, conscious determination of how to respond, we consider this action to be unnatural, stilted, and we imply that it is somehow subject to some kind of ulterior motive, and thus, tend to distrust it. Based on this general conception, we have a bias in favor of vital spontaneity, which we believe more perfectly expresses the true feelings of the individual than some kind of planned response.

As the evolutionary pressure begins to develop individuals who undergo the spiritual transformation we have been discussing, there is still the issue of how these individuals can impact the wider life of humanity. Isolated individuals surrounded by an untransformed mass of humanity and the ordinary human social order have really only a couple of viable choices. The first is to withdraw themselves and develop their own inner life. The second is to do the best they can to help and guide humanity in its slow effort of transformation.

We treat free will and determinism as opposite and irreconcilable concepts, and there are adherents ready to argue one position or the other and provide irrefutable proofs of their position. It is clear from the strength of each position that there is a truth that underpins each of these concepts. How can we then reconcile the innate sense we maintain of having free will with the apparent determinism of the law of cause and effect, the chain of causality?

How does imagination work? Why do some people seem to have a large amount of active imagination and others very little?

For the seekers who wish to depart the creation through unification with the Supreme, the body is often considered to be an obstacle, something that needs a certain amount of begrudging attention in order to allow the meditation to take place uninterruptedly. These seekers prefer to give as little attention as possible to the body, do not trouble about its health and well-being, aside from having the ability to enter the meditative state and maintain it.

How do we determine whether there is any such thing as a ‘yoga-force’? Some treat it as a form of self-delusion, some as hypnotic suggestion, some as some form of ‘placebo effect’ of the mind, some as simply the action of other forces that we simply define as ‘yoga-force’ without any objective method of distinguishing such a force from other forces active in our world and in our awareness.

Western scientists tell us that the universe is always tending toward a state of lower energy and less organisation, a concept that call ‘entropy’. While this concept was developed and applied in the field of physics, particularly in the law of thermodynamics, it has been extended and claimed to apply throughout many levels of existence, and some even claim that it is so pervasive that eventually all of existence will reach a status of equilibrium in total dispersal, emptiness, and lack of cohesion.

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As an individual begins to work with various forces or powers in the world, he gains an insight and understanding of them, and gains the benefit of making use of those powers or forces in various aspects of his life. For example, someone can learn about the anatomy and physiology of the human body. With that understanding he can develop ways to optimize his health and well-being, as well as those around him, but he can go further and begin to apply that knowledge and become a healer, a doctor, a nurse, a surgeon, etc. and use that knowledge to aid numerous people in the course of his life.

Once we distinguish the lower forms of spontaneity that stem from the vital nature and its instincts and desires, from the higher form of spontaneity that is linked to unification of the being with the higher spiritual purpose, the question arises as to how the individual can develop this higher spiritual form of spontaneity rather than simply falling back to the vital form which the development of the mind was intended to control and counteract. The answer comes by shifting the standpoint of the being away from the ego-personality that inhabits and controls the body-life-mind complex. This is

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The concept of maya is frequently described as the world being an illusion that mystifies our senses and our minds, such that we take it for real, when it is not the truth of existence. We are then asked to cut through the illusion to find the actual reality, the Absolute, the consciousness that is coincident with all existence, and which is not bound by any of the forms taken by this exte al, illusory, reality. The Mayavadins have indeed captured a partial truth of existence.

The vital nature craves excitement. It also craves recognition and acknowledgement, in the form of vanity, aggrandisement of the ego, and seeking for fame. The vital nature is also quite impatient and wants to see results right away. When the vital nature enters into the spiritual realm, it brings the seeker to the idea that by suppressing the impulses, by torturing the body, by crippling the mental functions, it can achieve the result, ‘storming the gates of heaven’, so to speak.

How to Have a Genius IQ Children are Born With a Genius IQ. But Later Their IQ’s Go Down. How Can We Prevent This From Happening? Studies Show It’s Pretty Simple. See References Below. Watch Very Video and Find Out Everything. Dr. Paul Haider - Award Winning Master Herbalist for 33 Years and Health and Wellness Instructor. See Short Video References: Neuroscience of Shame - 2019 Research Gate - 2018 - Shame and its Features: Understanding of Shame NIH - 2016 - Neurodevelopmental correlates of proneness to guilt and shame in adolescence and early adulthood

When we examine the question of thought-forms, we recognise that people usually want to imply that a thought is able to turn into some kind of physical reality, purely through the power of thought. This, however, is one element of the question, but not the only element. Thought-forms have a variety of mechanisms for being created and effectuated.

The transmission from one individual to another, or from an atmosphere created by a number of individuals together upon others entering that environment, is both a matter for vibration and a matter for actual physical carriers of those vibrations. The body exudes these particles as it vibrates to a particular frequency. They strike the subtle body of others and can get incorporated and begin the process of vibration in those others.

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We tend to identify ourselves with the specific body-life-mind complex we inhabit and which becomes the nexus for the ego-consciousness.âThis identification, however, makes it virtually impossible to gain real insight or mastery over the mind, life and body. The process followed by the devotee in the Taittiriya Upanishad systematically had him discover that he was not the body, the life-energy nor the mind, as he systematically tried to understand who or what he was. The sage of Arunachala, Sri Ramana Maharshi, asked the question repeatedly “who am I”? He used this to peel away the layers of t

When Bram Stoker wrote his classic ‘horror’ tale, Dracula, he popularized and sensationalized an actual phenomenon of vital interchange that operates mostly unnoticed and not as sensationally as his tale implies. To put it in simple terms, ‘vampirism’ is the ability of someone to utilise the occult vital interchange to draw off energy from another individual, leaving the other person feeling weak, drained, exhausted or practically helpless and held under a type of spell to carry out the bidding of the person who is dominating their vital force.

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Everyone is already living a life as an ordinary human being. One is born, then acquires education, works, gets married, becomes a parent, then a grandparent, and finally, goes to the bier. Could this be the only order of life? What is the purpose of living a life like this? To people who want to tread on a spiritual path and make the best of their human life, Param Pujya Dada Bhagwan suggests ‘Practice Humanity!’rn rnLiberation is the end goal of any spiritual pathrnDada

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Scientists nowadays are speaking of infinite numbers of parallel universes, each one carrying out some different ‘choice’ that can be worked out. Not every world is based on the same set of factors and choices as the world we currently inhabit. There are also realms that are not physical in the sense of the materiality of the existence, but which are much more fluid vital domains or worlds of mental formations that exist in a space of pure mentality, etc.

Spirituality begins with discovering one’s true self. This is the ultimate purpose of human life. Without spirituality in our life, we perceive things through our worldly perception. We try to solve the problems related to relationships, work issues, family life and much more from our past experiences and history. However misunderstandings continue to happen and thus we continue to suffer and make those around us suffer, in life. This only increases the confusion further, a

We face, in every sphere of human endeavor, a conflict of competing ideas or directions. If we look closely we can see an element of truth in each side, but can also recognise that as long as we are bound by the mind’s limitations and its desire to reduce everything to “either-or”, we cannot harmonise these oppositions.

When we think about dissolving the ego and offering ourselves to the Divine, we do not often consider the details involved and the difficulties attendant on that process. What is it we are offering? How are we accomplishing that offering? What does the offering look like in terms of its practical implications in our lives? Does it change the way we think, feel, respond?

Most individuals wind up having to abandon their childhood dreams and aspirations. They follow the career path set before them by their society, their family, their teachers and their peers. Yet, in most cases, they never fully lose their deeper aspiration which surfaced in their childhood before they were fully indoctrinated in the ways of the world.

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One of the key points in any attempt to change one’s actions or reactions, one’s behaviour or characteristic ways of responding to situations, is to determine, through careful observation, that these things are not an essential part of oneself or one’s character; rather, that they are exte al to oneself, and thus, can be changed or dispensed with more easily than if one accepts their centrality in one’s own being.

For most individuals, the process of birth, death and rebirth is essentially automatic and out of their conscious control. With the death of the body, the vital being and then the mental being eventually lose their integrity and dissolve as well. The psychic being, with its increasing store of experience, not attached to any particular ego-personality then takes a new birth. The Tibetan Book of the Dead provides a step by step overview of the process and explains how most souls get attracted to their next birth.

Another, and serious, issue that arises is the relationship of the gnostic individuals and community to that wider world of humanity and life in general which remains based in the physical, vital and mental principles and thus, continues to operate on the basis of division, fragmentation and the principles of ego and desire. How will emerging gnostic communities both relate to and survive such an encounter?

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We observe the material world around us and as we study that world, we see the development of forms of ever-greater complexity and power of action and intelligence. Charles Darwin described the process of the evolution of forms in his book The Origin of Species. The cause and purpose, however, were never satisfactorily answered. This led to the debate between religion and science, with religion essentially holding that beings were created by God in their present forms and that the idea of evolution of forms was mistaken.

Scientists study the hidden, let’s admit, the occult powers of the material world and of our lives. While they clothe their study in words that imply a process that would distinguish what they do from the general term of ‘occultism’, if we reflect carefully we can see that science is essentially a subset or branch of the larger field of occultism that does not restrict itself solely to material energies or material laws of development, but which delves into the nature of existence and the operation of unseen forces across multiple aspects and planes of our existence.

As with physical laws and laws of physics, laws of nature, there are laws of occultism which operate when there is vital interchange between people on an occult level. Knowledge of these laws is essential both to protect oneself and to ensure that occult powers are not being misused or misapplied. Practicing occultism is not something that can be taken up lightly or without proper training and preparation, and the consequences can be significant.

Our physical bodies operate complex functions without active oversight or intervention of the mind. We are essentially in the dark as our organs function, as our immune system automatically responds to pressures, as breathing, brain function and much more go on absent our supervision or control, for the most part. It is true that certain functions can be affected when we turn conscious attention to them, but even this level of intervention is limited and rare.

Once we acknowledge the ability of the vital desire nature to influence and manipulate the mind in its judgment process, biasing the interpretation and understanding of the motives behind the actions, it is incumbent on those who aspire to spiritual growth to find a way to root out this inherent bias towards self-justificaiton. The Mother provides a sure and straightforward method to accomplish this task.

Acceptance is one of the most important virtues of an enlightened being. We have heard stories of great ones who have shown tremendous amount of acceptance. Be it Lord Mahavir whose ears were painfully pierced, or Lord Rama who readily accepted going to exile to honour his father’s promise, or the little Prahlad who did not even once object to the tortures his father put him through, or Meera Bai who happily drank a bowl of poison. We have seen some extraordinary examples o

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