Spiritual Growth Articles

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Until such time as we become capable of drawing infinite energy from the universal force of creation, we have the issue of choosing how we utilize the energy that we have available to us. Through certain types of practices we can actually increase the available energy. The radical transformation of the mental, vital and physical being requires large amounts of focused energy.

There is a well-known and widely described concept in the spiritual traditions of India whereby the basic force of the first chakra that manifests in the ordinary course through that centre as sexual energy is converted through various processes of tapasya, yogic concentration, into a force that can join the seeker to the spiritual consciousness. This process, known as converting ‘retas’ into ‘ojas’ is the basis for various actions of hatha yoga, pranayama and the well-known kundalini yoga. The basic force is envisioned as a serpent coiled at the base of the spine, the Muladhara Chakra.

Success in attaining the objectives of any spiritual practice is based on achieving ‘one pointed concentration’. This means focusing the aspiration on the spiritual source and maintaining that focus without diverting energy and attention away to any other objective. The integral yoga, with its focus on the transformation of life on earth into a divine life, requires similar commitment.

There is a vast difference between the goals of the ordinary human individual and those who have chosen to take up spiritual sadhana. This difference defines the way they respectively look at things, including the various normal and natural functions of human life. For the ordinary individual, it turns out that their lives are very much defined by their interests, their careers, their relationships and the various forms of enjoyment they seek.

When an individual takes up the spiritual path, he seeks guidance, perhaps from books or through online blogs, podcasts, videos, webinars, perhaps from people who are treading the path, perhaps from a teacher or Guru who has come into his life. Generally he comes away with some guidelines to follow. In many instances, the guidelines set forth ultimate desired results but do not provide detailed instruction taking into account the individual’s starting point, situation and circumstances.

The objective is almost unimaginably complex and difficult. Changing human nature, including the inheritance humanity brings from the animal evolutionary process, is not something that is quickly or easily accomplished. It cannot also be done entirely by the action of human mind and will power. If we waited on Nature to accomplish the change, it could take many thousands of years, as we have seen with the development of life, and its increasingly complex formulations out of matter, and the development of mind, and its impact on life and matter.

The practitioner of the integral yoga has set before himself the change of what we consider to be basic human nature, the established workings and principles of action of the body, the life-force and the mind. These elements have developed over countless millennia as part of the evolutionary process of Nature. Many of them have been considered foundational principles of the physical body and the life energy. Effectuating any change therefore requires a process and a force that goes beyond our mental will.

As the spiritual seeker begins to address the question of mastery over the sex-impulse, he becomes aware of the difficulties of tackling a deeply embedded process that stretches back into the early phases of animal evolution, and thus, has acquired a strong power base within the being. This power base for the sexual impulse includes long-established response mechanisms that trigger internal surges of certain hormones that direct the reaction of the mind, the heart, the nervous system, the vital and physical systems.

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There is a substantial and well-known danger of the vital nature taking advantage of the force that comes down through the psychic aspiration and using it to advance objectives of the vital rather than those that carry out the intended purpose of the Divine Power. There is a well known connection, for instance, between the opening of the heart centre and its emotions and the activation of the sexual impulse, when the being has not been sufficiently prepared and purified in its ability to receive and hold the higher force as it descends.

Vital Forces and Spiritual Forces and the Evolution of Consciousnessr Posted on January 8, 2026r

Most religious and spiritual paths have addressed the issue of sexuality from a viewpoint that turns it into some kind of sin or morality concern, and proscriptions about sex and responses to the sexual impulse mirror this focus on morality versus immorality. People who engage in sexual behaviour itside the accept norm in a particular society are stigmatised for those activities. The determination of what constitutes ‘moral’ or ‘immoral’ is clearly based on the view of specific societies, and thus, can be seen as a ‘temporal’ determination not some kind of universal law or judgment.

There are many powers at work in the world, physical powers, vital powers, mental powers, spiritual powers. They are native to their own sphere, but in many cases they are active here in our world, trying to assert themselves and thrive here. Many of these powers are conscious and act with intentionality. Some support the development of consciousness and represent the spiritual forces that are beneficent, helpful and compassionate.

The spiritual seeker is so close to the movements and reactions of the mind, life and body, in most circumstances, that he can easily become confused or conce ed about the process, timing and steps of the desired changes to responses of the exte al nature. It is frequently noted that it is easier to see the difficulties and the solutions for others than for oneself.

C.G. Jung described what he called the ‘collective unconscious’, a repository of archetypal images and experiences that are universal to humanity. Sigmund Freud explored the subconscious realms of the individual and how they impacted the lives and responses of those individuals. The understanding they gained and shared is the first opening in Western psychology to the deeper implications of the working of consciousness, which is both a unified field of oneness, and an individual experience factor built into each person’s own unique interactions with that universal reality.

In a certain sense, pursuing one of the paths that lead to liberation from human life is actually simpler and less complicated than a path that calls for the total change and transformation of human nature. In the first case, the seeker can choose to disregard the exte al life and the exte al nature, focus on the spiritual objective and, with sufficient concentration, can reach the objective, whether it is called liberation, moksha, or nirvana, or possible attainment of heaven after the death of the body.

It is essential for the spiritual seeker to maintain his view of the long-term objectives and the time frames of the evolution of consciousness in Nature, in order for him to avoid becoming overly anxious about specific setbacks or delays in completing transforming the exte al physical consciousness. When an individual takes up the practice of yoga, he begins to observe the defects and limitations of the existing formulation of not only his own exte al being, but of the exte al life, in general.

The waking consciousness takes notice of only a very small fraction of all of the impressions that reach the senses. Not all impressions are direct sense impressions, as some impinge directly on the aura or on the mental substance without involving the 5 exte al senses. Of those directly noted, only a small percentage are actually accepted consciously and acted upon. While we do not generally take cognizance of them, these impressions are captured and held in the subconscient being.

While we tend to believe that our consciousness is centered in the region of the brain, or in some cases, the heart, there is really a much broader framework for consciousness. There are different forms that consciousness takes. These forms vibrate at different frequencies and are then taken up and processed by the various subtle energy centers aligned along the spine, based on which vibratory pattern and frequency can be picked up by these centres or chakras, as they are called. Thus, vibrations that occur at a level that we call ‘mental’, i.e. thoughts, perceptions, etc.

The physical consciousness is very much driven by habit, routine and fixed response patterns. We can observe this in our eating routines, our sleep routines, and other habitual actions. The mind and the vital can influence the physical consciousness through programming routines or habits into it, essentially training the physical to respond to specific stimuli and act in a certain manner when presented with the situation. All forms of physical exercise and repetitive activity are building new habits into the physical consciousness.

In his play Hamlet, William Shakespeare has the protagonist proclaim “There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy.”

The natural seat of the Guna of sattwa is in the mental being; rajas in the vital being and tamas in the physical being. This is not to imply that there are not times and situations where one of the othe qualities comes forward in any of these three aspects of our exte al being; on the contrary, we can identify tamasic and rajasic elements in the mental being, as well as sattwic and tamasic elements in the vital being, and sattwic and rajasic elements in the physical being.

There is a proverb that says that changing human nature is like trying to straighten out a dog’s tail. As soon as the hold is taken off of the tail, it reverts to its usual shape. When we reach the level of the material consciousness, we are at the point where the ‘solidity’ of matter makes change much more challenging than in the more flexible levels of the mental consciousness, the vital consciousness, etc. Another proverb says that you cannot teach an old dog new tricks.

It is obvious. If a system is set up to carry out vital demands, desires and wants, and it is provided more energy, it will simply expand its ability to achieve those desires. That is the reason that undertaking practices that increase the vital force, without first ensuring that the focus and direction has been changed, actually increases lust, greed, pride, ambition and other forms of desire.

The integral yoga operates on the principle of the Force descending from above and working through the mind, the emotions, the vital and finally into the physical nature. While some action may take place in the sadhana out of a specific order, this is the general case, as the issue of addressing and definitively changing the embedded habits and predilections of the physical nature naturally is easier if the mind, the heart and the vital nature are all cooperating in the process.

Medical researchers tell us that bacteria that can cause various disease conditions are always present in our environment, to some degree, including within our bodies. Yet for the most part, we do not become ill or remain ill all the time. The bacteria may be in a diffused or weak form, or our various immune system defenses reject their attempt to overpower our system in a way that creates an active illness.

When we are focused on our exte al being, we tend not to recognise that forces unseen actually not only impact how and what we perceive, understand, and respond to impressions and pressures, but actually very much define who we believe we are. There are forces that are subconscient to our exte al awareness which send up suggestions, thoughts, impulses, drives, habits, and instincts that drive our action. There are also forces superconscient to our exte al awareness that help us see, and grow beyond the limits of our physical-vital-mental existence.

We are constantly being inundated by forces active in the world. These forces may be physical, such as the radiation from the sun, radioactivity from the earth, the power of wind, waves, gravitational influences, etc. They may also be vital forces that provoke sympathetic vibrations within us based on long habit or instinctive reaction or some trained response we have developed with respect to events, circumstances, relationships or traumas in our past experience. They may also be mental forces which may feed us ideas, opinions, speculations, imaginations that are circulating in the world.

Physical Austerities, Self-Torture, Fasting and the Mastery of the Sexual Impulser Posted on January 21, 2026r

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Most people, when asked, attribute consciousness to the mind, and center it in the brain. But consciousness does not stop there and, indeed, there are various types of consciousness associated with different aspects of the being. There is a mental consciousness, an emotional consciousness, a vital consciousness and even a physical consciousness. People do not generally recognise the physical consciousness for what it is, and therefore, they tend to underestimate it and its potential as an aid in the spiritual development.

We see the world from the individual standpoint and place ourselves at the center of it. We believe we originate the thoughts, feelings, emotions and responses we give. This, however, is very much the illusion of the ego-sense.

As the seeker begins to observe the movements of the exte al nature closely, he can identify certain repetitive patterns of response, including impulses to stimuli of various sorts, cravings, desires, fears, frustrations, anger, and attraction. All of these are for the most part virtually automatic without conscious decision or control by the higher elements of the being. While we tend to think of ourselves as being in control of our life-responses, the reality tends to be far different than our superficial assessment. We call these movements instincts, habits or trained behaviour.

The chakras are subtle energy centers, not physical centers in the body, although they generally correspond to various physical capacities ranged along the exte al body. They essentially act as vibrational ‘receptors’ and transmitters of energies. When they are closed or very much shut down, the energy that would normally work through them tends to be weak or missing in the manifestation of any being. Evolution of consciousness and its expression in the exte al being involves the systematic development and opening of the higher subtle energy centers.

In the Rig Veda, there is a legend about a cave of the Panis which Sri Aurobindo has explained as a description of how the subconscient captures and holds the higher divine Light and encloses it away in the darkness. The illumined mind and the higher powers of awareness break open this subconscient level and free the light from that encompassing darkness. In The Secret of the Veda, Sri Aurobindo describes the meaning of Indra, Sarama,the ‘cows’, representing the rays of Light, the battle of Light against the Darkness, and the significance of freeing these ray-cows from the subconscient.

Every part of the being eventually has to open and become receptive to the higher spiritual forces. This will lead to changes in the way these aspects of the exte al being respond and function. This is a progressive process over time. If the lower vital parts of the being get a surge of energy from an opening, there is both a chance for this to push toward the higher implementation or for it to represent a powerful use of the energy for the normal movements of that lower vital nature. In such a case, considerable damage could be done.

There is a theory, current in various spiritual paths, as well as in various attempts to overcome certain unwanted behaviours in the ordinary life, that by purposeful indulgence, through ‘experience’ (anubhava), the individual can overcome the undesired impulse, craving or desire. The idea is that such indulgence will exhaust the tendency, and thus, allow the individual to ‘move on’ from that drive. The over-indulgence can create a form of distaste or rejection, eventually a detachment from the impulse, vairagya.

An individual dedicated some years to study and spiritual development. He gathered a small group of young people around him and took on the role of a teacher. He had obviously studied the texts and spent some time practicing them. He gained an aura of charisma for the young people who came under his tutelage. Eventually he came to Europe and started a small community with himself at the center. So far, so good. But something changed. At some point he began to exercise his desire for money, power, sex and began to exploit the young people to achieve his immediate objectives.

A narrow focus of extreme specialisation is a major cause of inaccurate assessment and therefore, inappropriate decisions and action. This is, however, a symptom of our modern-day fixation on mental analysis rather than on an approach that integrates the various parts into a coordinated whole, and therefore, a more complete pattern.

Freud made a breakthrough for the development of Western psychology that finally recognised that the human being responds to situations and circumstances, not solely on the superficial, transactional level, but also from suppressed, subliminal and subconscient activities that actually have a greater control than the exte al conscious being in many instances. C.G. Jung widened this understanding beyond the very tight limits explored by Freud.

Most people respond to life as it comes to them and react according to the energy that they are able to receive and process in some form or another. They remain immersed in the exte al personality. They become the fear, the anger, the hunger, the thirst, the craving, the pleasure, the pain, the joy, the sorrow, etc. They are attached to the impressions and sensations and how their internal awareness feels about them.

What happens when we sleep? Where does the consciousness go? For most people, sleep is a blank state. We have little awareness of what goes on during sleep, except for times when we are having a dream in a state near enough to the waking state that we actually remember details from the dream. We may try to interpret and understand the dream. We believe there may be some significance to it but we are not quite sure.

The Greek philosopher Plato, after deep consideration, reached the conclusion that some higher principle was real, which he called ‘Forms” or ‘Ideas’, and that the physical reality we see and experience is the result, not the cause. This concept is in consonance with the Vedic understanding. Even the Christian Bible notes that ‘In the beginning was the Word’. All of these approaches (and many more from around the world and across numerous traditional religious, philosophical and spiritual directions) make it clear that the physical world is a derivative phenomenon of the higher Source.

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Western psychology has taken a very narrow, and therefore quite inadequate, view of the nature of dreams. There are several primary ways dreams are analyzed in the West. The first is the purely mechanical structuring of dreams as a chaotic processing of ‘undigested’ residues of the observations, mental and emotional activity of the daily life that are simply a type of ‘chu ing’ of the brain as it winds down after a day of action.

The physical consciousness is the primary seat of the Guna of Tamas in the being, in general, and thus, when the waking consciousness of the mental and vital levels is in abeyance during sleep, there is a natural tendency for the tamasic energy to come forward for a time. One of the first questions to arise is ‘what happens to the mental and vital consciousness’ during sleep? Some speculate that they simply go into a state of inactivity or lesser activity. What we can say is that the sleep state tends ordinarily to remove the self-awareness.

In the Bhagavad Gita, Sri Krishna explains to Arjuna: “Verily this Yoga is not for him who eats too much or sleeps too much, even as it is not for him who gives up sleep and food, O Arjuna.” (Bhagavad Gita and Its Message, tr. by Sri Aurobindo, Ch. 6, V. 16) It is interesting to note that one of the epithets linked to Arjuna was Gudakesha, the ‘master of sleep’, one who overcomes the force of tamas so that he can remain alert and focused to achieve whatever he was destined to achieve.

Once we break out of the limitations set by Western psychologists, such as Freud, in our attempt to understand the nature of dreams, we can explore the much wider and more nuanced potential causes, triggers, images and significances of dreams.