How to act in an unstable world

It is a commonly observed amongst those who have awakened to the spiritual path that once they have ceased to be selfish, they start thinking of ways to uplift the rest of the world.  One may feel despondent at the chaos in society and seek some semblance of stability or some foothold on which a better future can be built.  When we grapple with this intractable  problem, we find ourselves psychologically evolving through successive stages of inner growth and along with us, the solution to our  dilemma also evolves.

“Difficult periods come on earth to compel men to overcome their small personal egoism and to turn exclusively to the Divine for help and light. The wisdom of men is ignorant. Only the Divine knows.”

(Mother Mirra Alfassa, Agenda, Dec 15 1971)

In our active involvement with worldly problems, we may pass through many phases of development, all of which are necessary steps in the spiritual journey.  In our quest for perfection, we embrace and absorb numerous partial truths which help in the development of our personality, as they bolster our willpower, soften our heart, and make our body withstand greater amounts of stress.

Our first reaction to the injustice and inequality we see in the world may be driven by a combination of idealism and compassion.  We  may take a stand to fight for what is right or we may engage in charitable deeds to help our fellow man.  Our action could be ineffective at times because it may be infused with baser instincts like self-righteousness and pride.  One has to adopt a rigorous disciple of self-observation to cleanse such admixtures from the personality.  As the Bhagavad Gita says, action must be done out of selfless spirit instead of activist or reformist zeal.   It is the consciousness with which the action is done, more than the act itself, that is the decisive factor in awakening the soul within.

At some point, we may realize that agitating the heart about the instability seen in the world is actually counter-productive because it disrupts the consciousness from stabilizing within.  One begins to see that our surface is constituted with a layer of idealism, a kind of mask which shields our inner self, which determines our subjective reactions to worldly events.  Different people may have disparate  reactions based on the educational and cultural values that they have imbibed since childhood.  When one notices this mask, one begins to question one’s actions, “What is my duty?   How can I know that the  cause I am working for is true or more important than some other cause?

It is at this stage that one comprehends what some ancient Yogis have said : that the world is indeed real but the purely materialistic view of it is an illusion. In order to see the world as it really is, one needs to develop occult insight to visualize the invisible forces which stand behind the material world and shape worldly events.   It is only then that one can know with certitude that the cause one has undertaken is the right one.

With the coming of this understanding, one consciously drops the reformist zeal which permeated one’s worldly actions so far.  One engages in deeper contemplation in order to dissolve the mask of desires and idealisms that one wears and allow a Higher Power  to guide one’s actions.  At some point in life, you will observe that if you are intended to carry out some task, your intuition will irresistibly take you there – knowingly or unknowingly.

Another realization may hit us at a later stage – that the change you can bring into the world is proportional to the change within you.  We may see that much of our effort, although necessary, is still insufficient, whether it be through charity, speeches, legislation and meticulous organization.  In certain situations, reformist zeal is actually counter-productive because you may be able to mentally convince someone but you cannot dissolve the habits ingrained within his/her being.  Sustainable  change is only possible when you are able to manifest and transmit the Power of Love – not the conventional emotionalism disguised as love but rather the vibratory force-field which emanates from realized sages and silently influences their disciples. As Ramana Mahashi elucidates in the following passage:

Question: How can silence be so powerful?

Sri Ramana Maharshi: A realised sage sends out waves of spiritual influence, which draw many people towards him. Yet he may sit in a cave and maintain complete silence. We may listen to lectures upon truth and come away with hardly any grasp of the subject, but to come into contact with a realised one, though he speaks nothing, will give much more grasp of the subject. He never needs to go out among the public. If necessary he can use others as instruments.  The Guru is the bestower of silence who reveals the light of Self-knowledge that shines as the residual reality. Spoken words are of no use whatsoever if the eyes of the Guru meet the eyes of the disciple.

(For more, see How does a Guru act?)

Lastly, one may also discern that any notion of outward stability is essentially a mirage because people are in different stages of evolution and have to learn lessons which may be different from the lessons one is currently learning.  Permanent change in earthly  conditions is required to solve some of dire problems which face humanity, but this kind of change only occurs through a change of the human consciousness itself, and that typically spans centuries.

Photo: source unknown

In the following talk, the Mother Mirra Alfassa expatiates on the progressive manner in which one can collaborate towards worldly good.

Question: How can one collaborate in curing the evil and ugliness seen everywhere? By loving? What is the power of love? What effect can an individual consciousness, acting alone, have on the rest of mankind?

Mother Mirra: How to collaborate in curing evil and ugliness? … We can say that there’s a kind of hierarchic scale of collaboration or action; a negative cooperation and a positive cooperation.

To begin with, there’s what could be called a negative way, the way expounded by Buddhism and similar religions: the refusal to see. To be in a state of such purity and beauty that there is no perception of evil and ugliness. It’s like something that doesn’t touch you because it doesn’t exist in you. This is the perfection of the negative method. It is quite elementary: never take notice of evil, never speak of the evil present in others, never perpetuate the vibrations of evil by observation, criticism or giving undue attention to the evil deed. This is what Buddha taught: each time you mention an evil you help spread it.

This skirts the issue.

Nevertheless, it ought to be a very general rule; yet its critics have a reply: ‘If you don’t see evil you can never cure it. If you leave someone to his squalor he will never emerge from it.’ (It’s not exactly true, but it’s how they legitimize their actions.) In an  aphorism (“To feel and love the God of beauty and good in the ugly and the evil, and still yearn in utter love to heal it of its ugliness and its evil, this is real virtue and morality”), Sri Aurobindo has anticipated these objections: it is not through ignorance or unconsciousness or indifference that you fail to see evil – you can see and even feel it, but you refuse to collaborate in spreading it by giving it the force of your attention or the support of your consciousness. And for that, you must yourself be above the perception and sensation – able to see evil or ugliness without suffering, without feeling shocked or troubled. You see them from a height where such things do not exist, yet you have the conscious perception of them – they don’t affect you, you are free. This is the first step.

The second step is to be positively conscious of the supreme Goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortion – even ugliness, even cruelty, even evil are a disguise for that Something which is essentially good or beautiful, luminous, pure.

With this comes true collaboration. For when you have this vision, this awareness, when you live in this consciousness, you also get the power to pull THAT into the manifestation on earth and put it into contact with what, for the time being, distorts and disguises; thus the deformation and disguise are gradually transformed by the influence of the Truth behind. Here we are at the top rung on the scale of collaboration.

(Mother’s Agenda, Jan 10 1961)

If when thou sittest alone, still and voiceless on the mountaintop, thou canst perceive the revolutions thou art conducting, then hast thou the divine vision and art freed from appearances.

— Sri Aurobindo

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32 thoughts on “How to act in an unstable world

  1. Sandeep Post author

    These are Sri Aurobindo’s words from the book Evening Talks by A.B.Purani:

    Activity is not incompatible with our yoga. The action to be done should proceed on the basis of peace and knowledge. It must be deliberate and calm. One can take up action in which many men are not concerned – which depends upon one’s own self for its performance. For instance, intellectual work and physical work can be done in this yoga. There may come a time when all action has to be abandoned – such a stage has a temporary utility. In that period one has to do intensive concentrated Sadhana(spiritual practice). Secondly, when one rises to another plane of consciousness, one finds the whole viewpoint about things has completely changed. In that condition one cannot continue the same intellectual activity as before. One has to wait till the higher consciousness begins to act. Of course, when the entire being is transformed then one has to accept all the planes of life and manifest the higher consciousness in life.

    Reply
    1. Mark

      Sandeep: “There may come a time when all action has to be abandoned – such a stage has a temporary utility. In that period one has to do intensive concentrated Sadhana (spiritual practice).”

      *I wonder if there is more information on this topic “all action has to be abandoned.”?

      Also, “When one rises to another plane of consciousness, one finds the whole viewpoint about things has completely changed.”

      In the light of this Sri Aurobindo has this to say:

      “As we grow in the inner consciousness or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within.” Letters on the Yoga: Part 2 and 3, pp 687

      *Any information or if you have written a blog on this topic would be helpful. Thank You!

      Reply
      1. Sandeep Post author

        Just a correction, since you put my name at the top of your comment – This was said by Sri Aurobindo, not me!

        Mark:I wonder if there is more information on this topic “all action has to be abandoned.”?

        This is the stage where the Shakti begins to work on you, and you becomes so absorbed within that you find it difficult to interact socially with people as before. Sri Aurobindo withdrew from the political life because he wanted to perfect his Self-realization. The same is observed in the life of Ramana Maharshi. He sat self-absorbed in a cave for many years before someone discovered him.

        When one rises to another plane of consciousness, one finds the whole viewpoint about things has completely changed.”

        Viewpoint(Vision) is distinct from action and yes, both change.

        From a higher consciousness, the same people may look different once you develop divya-dristi (divine sight). You might also realize that certain events are predestined and you can’t fight against them.

        Action also changes from external social action to a more internal action based on Divine guidance.

        Mark: “As we grow in the inner consciousness or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that

        That remark is also valid but in between the effort and the realization, there is an intermediate state where one may need to withdraw for a while from society in order to facilitate the change of consciousness.

        Mark: *Any information or if you have written a blog on this topic would be helpful.

        See Progress reports of Sri Aurobindo, especially the passage starting from “The transition which has been for some time in process of accomplishment, completes itself today……. Therefore in action there will be no planning”

        Also this post “Effort is the helper; effort is the bar” where Sri Aurobindo writes “In the second period the greater movement wholly replaces the lesser, formerly indispensable first action; but this can be done only when our self-surrender is complete”

      2. Mark

        Thank You Sandeep:

        – “you becomes so absorbed within that you find it difficult to interact socially with people as before.”

        This happened automatically. I have been in a place where I can not socialize for several years now. And I am reclusive – I interact with my immediate family, no outsiders, nor friends. I never attempted this consciously, rather I was overtaken by the natural need to recluse. Also, I am at peace about this, in the past I had experienced anxiety/panic attacks and fear over the future (how will I live, etc.), and that is not the case now. I sense deep calm. I am present in this moment. Equality had been developing over the past couple years to where now I am quite established in it – as thought it has developed on its own without my conscious effort.

        – “This is the stage where the Shakti begins to work on you.”

        I have not been able to distinguish the “presence” of Shakti. Had someone asked me I would say I don’t know about that. But for almost a year I carried Sri Aurobindo’s small book “The Mother” with me everywhere I went unawares of what the books content fully entailed.

        All during these years I have known to some degree that I am being worked by these forces (their guidance and direction), but at the same time, I could not voice what it is that was happening. And only now, in retrospect I am beginning to see what has been happening.

        Thank You! I will look up the posts you suggest.

        Mark

      3. Sandeep Post author

        Mark: in the past I had experienced anxiety/panic attacks and fear over the future (how will I live, etc.),

        Yes, that’s normal! Change of consciousness provokes anxiety because one is transitioning from one mode of living to another.

      4. Mark

        Thank You. Good to know about that as the attacks were never chronic, only temporary over a period of a few years.

        Thank you for your responses and your time.

      5. mike

        “I have not been able to distinguish the “presence” of Shakti. Had someone asked me I would say I don’t know about that.”

        Mark, when the Shakti or Force begins to enter your body there will be no doubt about what it is. lt’s a powerful experience in most cases, l think [with me it is] – and it can happen at any moment. l’m used to it these days and l know when it starts [it bbuilds up usually]. But, l find it works behind the veil mostly and only comes to the surface in a powerful way occassionally – when it works on a clearance or an opening somewhere, l believe.

      6. mwb6119

        Sandeep: I still reflect upon this response from you dated January 2013. It continues to assist. Thank You!

      7. Sandeep Post author

        Mike: I wonder if there is more information on this topic “all action has to be abandoned.”?

        Ramakrishna used the analogy of a daughter-in-law to describe this state. Those raised in joint families may understand this scenario better 🙂

        Ramakrishna: “The nearer you approach God, the more He lessens your work. When the daughter-in-law in a household conceives, her mother-in-law gradually decreases her work. As soon as she reaches the ninth month of pregnancy, she ceases to work. When the baby is born, she only busies herself playing with it and enjoying herself with it.”

        http://www.kathamrita.org/kathamrita3/k3sec07.htm

      8. Mark

        Sandeep: “Ramakrishna used the analogy of a daughter-in-law to describe this state. Those raised in joint families may understand this scenario better :-)”

        Very good reading. Thank you!

        Also, in a previous letter you mentioned something I would like to know more about – any examples or blog on the topic:

        “You might also realize certain events are predestined and you can’t fight against them.”

        Thank You!

      9. Sandeep Post author

        Mark: “You might also realize certain events are predestined and you can’t fight against them.”

        Sri Aurobindo himself would be a good example. He was shown in visions during 1908 that India would become independent. As a result, he stopped exerting himself on the matter.

        Somewhere Sri Aurobindo or the Mother have said that as long as the future is being formed in the higher worlds, one can influence and change it, but once these potentialities descend into the subtle-physical, they cannot be altered. I can’t find the reference right now but I will add it later.

      10. Mark

        Sandeep: “Sri Aurobindo himself would be a good example. …”

        This is good. I wasn’t sure what it meant, all clear now! 🙂

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  3. Sandeep Post author

    Apropos this topic, this is an excerpt from dialogues with Ramana Maharshi.

    In the dialogue, D stands for Devotee, M stands for Ramana Maharshi.

    D.: They say that there are many saints in Tibet who remain in solitude and are still very helpful to the world. How can it be?
    M.: It can be so. Realisation of the Self is the greatest help that can be rendered to humanity. Therefore, the saints are said to be helpful, though they remain in forests. But it should not be forgotten that solitude is not in forests only. It can be had even in towns, in the thick of worldly occupations.
    D.: It is not necessary that the saints should mix with people and be helpful to them?
    M.: The Self alone is the Reality; the world and the rest of it are not. The realised being does not see the world as different from himself.
    D.: Thus then, the saint’s realisation leads to the uplift of humanity without the latter being aware of it. Is it so?
    M.: Yes. The help is imperceptible but is still there. A saint helps the whole of humanity, unknown to the latter.
    D.: Would it not be better if he mixed with others?
    M.: There are no others to mix with. The Self is the one and only Reality.

    source: Talks with Ramana Maharshi, Talk 20 dated 30th January,

    Reply
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  5. ipi

    The extent of your difficulties gives you the measure of your ego.

    – The Mother
    (Words Of The Mother Vol XIV)

    Reply
  6. mike

    “That remark is also valid but in between the effort and the realization, there is an intermediate state where one may need to withdraw for a while from society in order to facilitate the change of consciousness.”

    Although, that remark does address my present situation.

    Reply
  7. mike

    “Mark: in the past I had experienced anxiety/panic attacks and fear over the future (how will I live, etc.),”

    Yes, l’ve had a lot of that too. l just hand it all over to the Divine – it’s all a matter of trust and surrender in the end. Not easy, l know.
    l also found that when the psychic being comes to the front those things evaporate.

    Reply
    1. nizken

      Thanks for ur comments Mark & Mike. My recent experience has almost been ditto yours Mark…automatic uncontrolled reclusivity and aloofness. I’ve been getting a lot of anxiety and almost “panic dreams” recently in the twilight zone just before I wake up. I’m usually almost awake but dreaming in this intermediate state and it is quite lucid and objective about my situation in this world. Usually this is where I am getting the anxiety and panic attacks about being a hopeless loser in the eyes of humanity lol. When I wake up and walking about, the self-control sets in fully and I’m no longer afraid of come what may 🙂
      Has anyone else experienced such horrid dreaming states in this twilight zone? This has been almost a regular feature of my sleep for past 4 months and I can’t seem to stop these panic dreams. Sometimes there are also extremely materialistic dog-eat-dog world thoughts even in my waking state (which lowers my consciousness to a very low level etc!)
      I’m only writing about all this to ask if anyone else has gone through these weird things recently, and if they can help me out.

      Reply
      1. Gopal

        Nizken, Mike, Mark,
        i have come to realize that social conformance is the last thing you should worry about in this Yoga. With an increase in understanding of the self, comes the understanding of the other “Self”. The siddhi is most of the times proportional to shuddhi . Also pavitra’s conversation with aurobindo gave me pointers to the “Witness consciousness” especially dealing with people.
        Also in his conversations with Nirodbaran he says if the force can enter you it can also go out from you to do a certain act. But ofcourse, we have to practice these with all the difficulties imposed on us by the Nature.
        Aurobindo describes the resistances one faces when a soul draws near the divine , if one persists the result is Sweetness-
        “Letters on yoga planes and parts of the Being”

        When the soul draws towards the Divine,
        (a) there may be a resistance in the mind and the common form of that is denial and doubt − which may create mental and vital suffering.
        (b) There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts.
        (c) The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence.
        (d) There is, moreover, the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence in the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form, − opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident.

        There are two ways to meet all that −
        (1) first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner Mind, the inner Vital, the inner Physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, − until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable.
        (2) There is also the way of the psychic, − when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master throughout, then there is no or little subjective suffering and the objective cannot affect either the soul or the other parts of the consciousness − the way is sunlit and a great joy and sweetness are the note of the whole sadhana.

        (Sri Aurobindo, Letters on Yoga, Difficulties of the Path, SABCL vol 24, p 1616)

        Regarding sleep:

        Pavitra: The time spent in sleep seems to me lost. Is there no means of using it better? Is it lost ?
        AUROBINDO : Everything in sadhana is not conscious effort. Besides, it is a very difficult thing, which comes at the end. The body rests; but you have nothing to replace the torpor of the inner being. Later, gradually, sleep gets organised in its turn.

        (Pavitra, Conversations with Sri Aurobindo)

        I would also like to know if anyone has noticed ,all these anxieties pile up especially during the evening . I have tried going for a walk, tried “Gayathri mantra”. But largely it’s been hit and miss. Pray for progress.
        regards
        Gopal

      2. Mark

        Thank you Gopal (also Nizken and Mike). Note to Gopal: Please, in the future, offer the exact reference, including page numbers, when posting materials. thank You!

        What is stated by SA is most precise in regards to my previous experiences. And I am so glad to be able to read this and note it as something that has passed from of my experience. Although I had not so much had any such ‘evening’ experiences as Nizken that I can recall.

        Warmly, Mark

      3. Sandeep Post author

        I updated your comment by adding references to the quotations

        Gopal: I would also like to know if anyone has noticed ,all these anxieties pile up especially during the evening

        This may be because some part of your vital being still enjoys human contact and fears the loneliness of the night. Lets say that in the past, when you were young, you enjoyed going out in evenings but now that habit has been broken but not yet extinguished. That has created a subconscious formation which will keep rising up until it gets extinguished someday.

        See an earlier post “Rhythms of our consciousness” on this topic.

      4. Mark

        Nizken. I’m sorry but I read Gopal’s reply before yours.

        Nizken: “automatic uncontrolled reclusivity and aloofness.”

        This has been difficult, not for me personally, but for my community since reclusiveness is not recommended in this society (our society is extremely ‘extroverted’). They even treat introversion as an illness, lol.

        Nizken: “I’ve been getting a lot of anxiety and almost “panic dreams” recently in the twilight zone just before I wake up.”

        Anxieties were at times severe. But I did not notice having more intensity at night nor in dreams.

        Nizken: “Sometimes there are also extremely materialistic dog-eat-dog world thoughts even in my waking state (which lowers my consciousness to a very low level etc!)”

        I used to too (until recently) and now I ‘see’ things differently. This newly acquired ‘sight’ is new to me as it has only recently come. This new experience is mildly ecstatic – I am not the same person I was. And I am so grateful to see the previous experience as something that I was passing through. And yes, at times I felt that I was not progressing, or not sure if I were in the ‘right mind’. For me it took a long time and was very gradual.

        Also, Nizken, I was unable to describe my situation until afterward, only in retrospect. Congratulations on being able to depict your situation in such vivid detail. I wish I could have, but it was not my lot to have outside support while going through that ‘dark night’ experience.

        Lastly, You commented: “Usually this is where I am getting the anxiety and panic attacks about being a hopeless loser in the eyes of humanity lol.”

        I experienced this attitude too. And that also has changed. Everything has changed. It is a New World. As though the other was a small island which I had been abandoned to. And today, Sandeep shared a very potent paragraph (in his post “Progress reports of Sri Aurobindo” – it struck me as a pronouncement:

        “The transition which has been for some time in process of accomplishment, completes itself today. Formerly life was regarded as a thing to be worked upon and worked out, by active mental will and bodily means, speech, writing, work etc. A thing written had to be composed. An intellectual difficulty had to be thought out, a conclusion fixed and edified. That which was unattained, had to be constructed by labour, attempt, adaptation of means, careful manipulation of materials. The remnants of this way of seeing clung until the thought and action, but henceforth is removed.”

        Again, this is new to me, new territory. I have just arrived and I am just about to explore. So I will have more to say later on about it.

        Mark

      5. Sandeep Post author

        Nizken

        Given the fact that you are new to Yoga, I suspect what you are going through are pure anxiety attacks that most of humanity experiences every night. That is different from the anxiety felt during a change of consciousness that was discussed on this thread.

        When I wake up and walking about, the self-control sets in fully and I’m no longer afraid of come what may

        That’s because you have built your ego over the years. It is confident and well-developed and takes care of you during the day. At night, the mental control recedes after which the subconscious fears rise up causing panic dreams.

        Maybe these dreams are a sign that you must turn within more !

      6. nizken

        Yes Sandeep I agree with your assessment. I have not had any change of Adhyatma yet nor even felt what this Adhyatma even is (I suspect it is somewhere at base of my spine in yogic terminology!) I’ve barely followed any yoga nor even been disciplined for most of my life till now. But these dreams have not receded and I must make an effort to perhaps meditate or take up Patanjali’s yogasutras or japa etc.

      7. mike

        “Has anyone else experienced such horrid dreaming states in this twilight zone? This has been almost a regular feature of my sleep for past 4 months and I can’t seem to stop these panic dreams. Sometimes there are also extremely materialistic dog-eat-dog world thoughts even in my waking state (which lowers my consciousness to a very low level etc!)”

        Yes, nizken, l’m very familiar with these dream. The reigns of control are always loosened in dreams – especially certain parts of our being, l think. l’m pretty sure most [if not all] of these dreams you describe are happening at the subconscious level – although l think some of the dreams where l’m fighting or angry etc.. are probably some vital level. As you say, the last few months have thrown up a lot of these nasty nightmarish episodes, so perhaps there is some kind of Universal Yogic Transformation going on that we don’t understand – perhaps 21/12/12 actually did have some Spiritual effect on ppl like us lol.

  8. Gopal

    i shall try in the future to be more precise with the source, atleast.

    And thanks Sandeep for that post on the rhythms of consciousness,shall see if some precaution with patience as Mother suggests there, is the thing to be done.

    Reply
  9. mike

    “(d) There is, moreover, the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence in the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form, − opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident.”

    l seem to have been going through this state for several years now lol.

    Reply
  10. Gopal

    mike,
    i believe from december 21st surely there was something happening, one could feel it, regarding the attacks they have also increased, but i have seen that it affects only when there is a lowering movement of consciousness due to various reasons mentioned by Aurobindo. The only thing that keeps me going is that one sees both the sides of Sadhana the positive side, the “sweetness” that Aurobindo mentions here as well as the result and the negative side, the ones coming from the vital, physical and the subconscious. i know that to be the reasons in my own case. In this aspect i would like to know if anyone could point me to some lights from Aurobindo and The Mother on the Cosmic consciousness and the environmental consciousness. Especially the latter. Also about the state of Aprakasa and Apravritti Aurobindo has this to say about it to one of his disciples Nirodbaran

    Nirodbaran:I have been rather clumsy in expressing my thoughts. Somehow I feel a great resistance and words simply won’t come. The same resistance everywhere!

    Aurobindo: It is the negative resistance mostly of the physical mind and vital physical – a resistance of inertia, of aprakasa and aprav?tti against any idea of any possibility of being other than they are. It often comes when the keenness of the vital resistances is no longer there.

    [Nirodbaran, Correspondence with sri Aurobindo]

    Sorry i have only the link to this Indexed Html site and remember the date to be somewhere in the 1935. The link is –

    http://www.aurobindo.ru/workings/nirodbaran/correspondence_1/index_e.htm

    Reply
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