Spiritual Growth Articles

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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We are trained to believe that the mind relies entirely on the 5 senses of perception and the 5 senses of action in order to receive data or undertake action. If the mind is cut off from the senses, we believe that it is powerless and unable to either sense, communicate or act. Spiritual science indicates that the mind has a power of its own that is independent of these senses. Modern Western science is now validating this understanding through a unique series of experiments and advances in understanding the operations of the mind.

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Perhaps one of the biggest hurdles the Western mind needs to overcome in addressing the subtle powers of consciousness that either already are, or will be, coming forward as the next phase of evolution continues to work itself out, is the conflict between the drumbeat of “objectivity” as the watchword of science and reliable observation, and the need for an inner, necessarily subjective, exploration of consciousness and its actions which are not independently ‘verifiable’ and ‘reproducible’ along the lines that science believes is the only accurate way to understand and measure phenomena.

Most people have had the experience. An individual has a dispute with a friend, a relative, a spouse. No resolution takes place. An attempt to convince or control the other person is met with resistance. There may be aggression or threats of violence. Or a period of silent avoidance may result. This latter response is an example of what we might consider to be an individual “going on strike” in relation to another individual.

In his Autobiography of a Yogi, Paramahansa Yogananda details a number of events he witnessed or experienced personally whereby a spiritual master was able to materialize his form and communicate with the disciple from a great distance; and where various yogis were able to perform acts of materialization of various material objects. His experiences are not isolated, but are similar to those reported by others on a number of occasions.

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When we recognize the difficulties of managing the energy of the vital nature, and its long habits of how it finds fulfillment and satisfaction, we can appreciate that there are no ‘simple’ solutions available. The vital, when it is cooperative with the mind and the psychic being, is an incredible power of effectuation; when it sets up obstacles, however, it can pose immense difficulties for the seeker.

The human being consists of multiple levels of consciousness which interact with and impact one another and which, from an evolutionary standpoint, represent a consistent trend of increasing power and subtlety of the consciousness. The consciousness of the body, the physical consciousness is the first foundation. The vital consciousness develops to provide new powers of understanding and action layered on top of the physical consciousness. When the mental consciousness develops, it adds yet additional powers of consciousness, again layered on top of the physical and vital levels.

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When we begin to recognise the inherent power of the mind, independent of any reliance on the physical senses and the nerve pathways that link them to the mind, the question then arises as to how to become aware of, bring forward and train the use of these powers that are currently subliminal within the human being. Yogic practitioners have described the inner psychology and psychological landscape and have identified the basic mind, or Manas, as well as the higher intellect, Buddhi.

The human mind tries to find patterns and meaning in things. We see random cloud shapes and we want to understand a ‘message’. We look into the night sky and create shapes out of stars which are enormous distances separated from one another by seeing a particular form or image in the pattern created by the starlight of those disparate stars. Moving closer to our daily lives, we try to understand patterns in divination, tarot cards, and other practices which we use to build inner linkages and thus, provide meaning for our present and future actions.

Gaining the cooperation of the vital nature is an important step in the transformation of our existence, including the upliftment of the physical nature. Once we have begun the process of observation of the vital nature, its habits and its predilections, we can begin to implement various methodologies and techniques to reshape and redirect its energies. In order to do this effectively, however, we must appreciate certain principles and concepts that govern the process, whichever specific techniques we attempt.

There are numerous types of power at work in the world and in us. Some of them can be viewed as ‘dynamic’ powers, powers with movement, action and outward facing application of force. Others can be viewed as ‘static’ powers, powers of holding, receiving and containing, powers of withstanding the actions of force. For the most part, we tend to notice and pay attention to the dynamic powers more than those that are static in nature. We tend to favor ‘offense’ rather than ‘defense’, so to speak.

We tend to take for granted the innate consciousness and capacities of the body. Much of what takes place in the body is done by systems that are far more complex, and far more subtle, than anything the mind can actively control. In fact, we find that frequently, when the mind intervenes, or the vital nature imposes itself, we tend to upset the natural harmony, balance and operation of the body in its normal, healthy, energetic state.

As mental beings we tend to believe that the mind is able to determine the truth of things. We soon learn, however, that there are many issues that prevent the mind from actually ascertaining truth in any ultimate form. We rely on the perceptions of our senses, but those senses can be misled. Witness the ‘deep fakes’ we find nowadays on the internet, and the ‘photoshopped’ images. We may believe they are true representations but if we examine more closely we find that they are not only fictional but intentionally misleading.