Spiritual Growth Articles

When a seeker begins to explore the inner realms and undertakes what Sri Aurobindo describes in his epic poem, Savitri: a Legend and a Symbol, as an ‘adventure of consciousness and joy’, he is confronted with numerous unfamiliar circumstances, powers, forces, and pressures that are not all benign, and not all supportive of his spiritual aspiration and development. As he begins to develop the power of intuition, the seeker must exercise real caution to ensure that he is not simply opening the door to impulses, ideas, and forces that take the shape of intuition to his inexperienced view.

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A major conce for those who are desirous of shifting from the mental to the intuitional consciousness definitely lies in the transition, how that is going to work, what the role of the mind, if any, is in this transition and how the consciousness will function as it shifts to reliance on the intuitional capacities. There is a definite anxiety about discontinuing reliance on the mental power which has built up and carried the individual through their development.

When we reflect on what we mean by prayer, and what expectations we have for it, we can determine both the limits and the uses of prayer in navigating our way through life, and obtaining results aligned with our aspirations. In the USA it is common for people to send “thoughts and prayers” for those subject to mass school shootings, for instance, when they have little or no interest whatsoever in actually addressing the underlying causes and doing anything at all to mitigate the problem.

The general concept of ‘immobility’ in the face of exte al pressures is actually not a new discovery. Stoicism encouraged people to develop ways to withstand the pressures of the exte al world and accept those pressures without wilting or breaking under them. For the most part, however, the stoics still struggle with the forces that assail them. They work to restrain their outer nature from reacting and with considerable practice, they gain a measure of resistance.

We train the physical body with intense repetition to create what is called ‘muscle memory’. This allows the body to respond, instantly, without thought, when certain circumstances occur. Not all circumstances require the instantaneous response of the body, or even if they do, the body may not have the needed training and experience to deal with that circumstance.

It is a well-recognised phenomena that when an individual focuses his concentration down to a single point, and fixes it there long enough, he suddenly can shift to a new domain of consciousness, and everything becomes wide, clear and known from that new standpoint. There is a yogic practice called ‘tratak’ which has the individual fix his focus on a flame, a candle or some other bright object until he passes out of the exte al consciousness into that new domain. This can also occur through focus on a mantra, or through concentration of conscious force (tapasya) on a single subject.

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We tend to label actions and thereby don’t reflect on the implications of them. Thus, for most people, when we use the term ‘hypnosis’ we associate it with a hypnotist using some unique power to gain some control over another individual’s will and actions. Since its introduction in the West, hypnosis has been controversial, both as to its actual power of action and the implications of that power of action. Many have lumped it into the category of ‘pseudo-science’, a sort of ‘trick’ carried out by a magician or con-man.

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We are habituated, particularly in the modern world, to the mind constantly interacting with its environment, with sensations, with media and with ideas. We are also addicted to the activity, the energy, of the mind’s engagement and when the mind is not engaged somehow, we either sleep, or seek distraction. Modern technology provides us the distraction and many people nowadays are addicted to their devices, television, cinema, radio, or internet and social media.

In the yoga sutras of Patanjali, the power of concentration is extolled. In particular, the one-pointed concentration on any particular object unites the seeker with the object such that they become one. At that point, all of the secrets of the object are delivered up to the person undertaking the concentration. The process of unification through one pointed concentration with the object is called samyama. Anything can become the object of such focus, including any particular issue, obstacle, decision, plan, direction or practical skill one wants to choose.

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What is the experience of prayer in our being? If it is a form of bargaining, with an expectation of a return, then it takes on the colour of a business deal. We give from our side the prayer and the expression of gratitude or adherence, and in return, we get something we desire from the Divine.

In order to be most effective in its action, the exte al nature must have the capacity of concentration of its efforts. Whether this is a mental concentration, or a vital or physical concentration, the focus must be total, without distraction, or it will yield less than the optimal result.

The Mother draws a clear distinction between the individual who is in contact with his own deepest inner truth of being, his swadharma, and the individual who does not pay attention to this deepest truth but lives what we may call a “transactional” existence focused on the aggrandisement and enjoyment of his outer being and personality.

We operate on multiple levels at the same time. There is the exte al level comprised of actual physical, vital and mental actions we undertake. We speak, we express ourselves through gestures and body language. We undertake physical activities. At the same time however, there is the unspoken energetic vibration that we create and send out, which impacts others without words, without physical gesture, simply by vibrating and interacting with the vibrational field of others.

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When spiritual seekers attempt to implement the technique of the separation of Purusha and Prakriti, they generally go through a stage where they try to utilize the mind to observe. The mind, however, is not the instrument for the actual shift to the standpoint of the Purusha; in fact, the mind is one of the elements that is to be observed by the Purusha.

We find that our state of physical health clearly impacts our minds. In cases of severe pain, the mind may actually be fixated on the pain signals and be unable, for that period of time, to focus on virtually anything else. But the connection is more subtle than simply reacting to acute pain. We find that as we experience some kind of discomfort, we begin to worry, to speculate, to research causes of the symptoms we are experiencing and then, to begin to ‘self-diagnose’ and create scenarios in our minds about what is taking place and what the impact will be.

The Taittiriya Upanishad speaks of the unified field of the conscious universe: “The Spirit who is here in a man and the Spirit who is there in the Sun, it is one Spirit and there is no other.” [Taittiriya Upanishad, Brahmanandavalli, Chapter 8, translated by Sri Aurobindo in The Upanishads]

Most people do not reflect on the state of their inner being. They tend to live on the surface and respond or react to whatever happens to come their way. They become happy or unhappy based on how circumstances impact them. They are essentially under the control of exte al events or happenings and are blown about like leaves in the wind.

From the point of view of animals, we may assume, the actions, and the powers that drive them, of human beings are some kind of ‘occult powers’ about which the animals know nothing. These actions may seem miraculous but they are in reality expressions of the evolution of the mental stage of the evolution of consciousness and are quite natural powers expressed by Mind.

An experiment some years ago showed that stones that came from a temple where ongoing worship had been taking place, held and radiated an energy not found in stones that had not been subjected to the influence of constant prayer. Just as stones absorb heat vibrations and then radiate them back later, the psychic and vital energy of the prayers get absorbed and radiated back. Many people have reported a deep spiritual or religious experience when visiting certain temples or viewing certain icons.

The development of the vital, life-force integrated with the physical domain led to changes in the physical in order to accommodate the action of this new energy. At the same time, the life-force had to itself make adjustments in order to operate in the material world as opposed to in its own domain independent of Matter. These adjustments limited the power and scope of the vital, while expanding the capabilities of expression in the material world.

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Some years ago, some parents in the USA had an interesting conversation with their local elementary school administrator. They were conce ed about the type of education their children would receive so they set up a meeting to interview the administrator, with the idea that they were prepared to undertake ‘home schooling’ but did not feel competent themselves to teach some of the more technical subjects such as mathematics or science, nor the character forming subjects such as art or music.

With the rise of modern technology in the field of film-making, we find an immersive experience in movie theaters engulfs the viewer deeply in the action. This includes high resolution images, 3D technology, giant wide screens, comfortable seating and surround sound. The viewer of such films is captivated by this technology to such an extent that he begins to identify with characters being portrayed and begins to feel and experience things from the viewpoint of that character. For a time, many totally forget themselves and identify with the characters and activity taking place in the film.

At a certain point in life, an individual begins to appreciate that the surface events, surface ‘facts’, the ‘reality’ of the exte al world are all derivative results, with the causal forces and energies active on more subtle planes or domains and creating from that place, the physical forms that we respond to on the physical plane. The Mayavada holds that our fixation on the exte al world is an illusion, ‘maya’, and it is our job, if you will, to transcend the illusion through focus on the ultimate reality that underpins that illusin.

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It is frequently noted that certain individuals seem to accomplish more, and despite enormous commitments, they seem ready to take on more and do even more than they are doing. On the other hand, there are individuals who seem to have a low threshold of action and they seem to never have the time to take on anything else. The difference is found in the ability to concentrate, focus one’s time and attention, and organize the action to use time optimally. Planning is the first step in taking on more projects. Many things can actually be interwoven together without breaking the concentration.

When we recognise that the world is an actual manifestation of the Divine, we can begin to appreciate the Divine in all things that we experience, all things that we see, all that we hear, all that we feel or touch or smell. The Divine manifests through his power, Shakti, which takes various forms depending on the intention and the specific plane on which that manifestation is taking place.

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If we observe carefully our interactions with others, we may note that when another person is describing or explaining something, our minds are eager to jump in, express a different point of view, or simply remain fixed in our own ideas and mindset; in other words, ‘hearing’ without ‘listening’. This standpoint keeps us locked into a very narrow view of existence, expressing the habitual stance of the mental consciousness which sees things in a ‘linear’ fashion generally.

Have you ever wondered how some people seem to go through various situations without a problem while others go through similar situations and have to undergo tremendous challenges and suffering? If someone escapes a harrowing incident once, we tend to call it “luck”. But if it happens repeatedly in the course of an individual’s life, we have to look for some causative factor that is at work. Similarly, if someone has a bad experience, we will tend to call it ‘bad luck’. When it happens repeatedly through an individual’s life, again we have to look for a causative factor.

The Bhagavad Gita has an interesting verse that provides a clue to the secret of action and inaction, between ‘static’ and ‘dynamic’ power, if you will: “He who in action can see inaction and can see action still continuing in cessation from works, is the man of true reason and disce ment among men; he is in Yoga and a many-sided universal worker” [translated by Sri Aurobindo in Bhagavad Gita and Its Message, Ch. 4, V. 18]

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When we are met with ideas or understanding propounded by others that we do not agree with we tend to create a mental barrier as a defense and then develop our mental arguments to contradict or overtu the proposed ideas. There is very little, if any, true understanding that comes out of such interactions. People wind up ‘talking past’ one another as if they are engaged in two separate and different conversations. There is also no basis for achieving a greater harmony from such interactions.

There is a long tradition and history of individuals who have utilized a variety of methods for the purpose of obtaining ‘visions’ of events, past, present or future. The action generally takes place through creation of a state of trance that allows the surface mental consciousness to recede and the wider subliminal consciousness to emerge.

Modern society, influenced heavily by the scientific/technical focus of the West, puts a premium on the concept of “objectivity” versus anything that can be considered ‘subjective’, which is then treated with suspicion and largely dismissed. This implies several things. First, it implies that the “objectivity” is itself truly ‘objective’ and not subject to the influence of the observer. This however is being debunked as we delve deeper into quantum mechanics and the research being done in that field.

One of the prevalent ideas about managing the vital nature has been the idea that punishment in some form or other is beneficial. Spanking of children, for example has been a common method of ‘educating’ them. It is a form of conditioning that administers a negative consequence to a specific behavior that the parent (or other authorized authority figure) wants to eliminate. Modern psychological research indicates that, in fact, this method is not the best approach to what is actually vital education.

We tend to overlook or disregard the capacity of the body and its ‘body consciousness’ to aid in the spiritual quest. Each element of the being, the mind, the vital nature, and the body, has its own consciousness and capacity for response. Each element also can either be an aid or an obstacle to the development of the spiritual nature, depending on how we treat it and interact with it.

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