Finding the Poise of the Consciousness Needed for the Practice of the Integral Yoga

The spiritual seeker, starting from the ego-consciousness, wants to identify progress and success in the sadhana. The operation of the 3 Gunas, the qualities of Nature, impact the seeker’s view and orientation towards the process. There is a distinct difference between a psychic aspiration and the consequent receptivity and acceptance of what the Divine Grace brings to the seeker, and the working of any form of vital desire or ambition. Desire and ambition arise primarily through the operation of Rajas. The seeker strives, makes effort, strains for results, tries to ‘storm the gates of heaven’, so to speak.

The results of a rajasic effort are rarely satisfactory for the long-term progress. Spiritual growth is not intended to be carried out as a means of gratifying the ego, nor can it be seen as a short-term effort. The changes required at all levels of human nature, the mental being, the vital being, the physical being, are so far-reaching and profound that they cannot reasonably be encompassed in some kind of sprint to a goal. There is a considerable amount of preparation needed, and each change involves unraveling the knots of human nature and essentially rewiring the entire human psychology. Short-term straining efforts are more likely to create obstacles and setbacks than to actually further the real progress needed.

The first obstacle is the rising up of Rajas and its distortion of the focus and intent of the process. When the emphasis is placed on palpable experiences and results, much of the real work gets minimized or pushed aside. Rajas creates ripples that disturb the needed calm, peace and equality. When it is rebuffed it tends to fall into a state of Tamas, which leads to depression or dissatisfaction expressed in a variety of ways. Rajasic energy also can easily bring in all manner of passions, demands, and aggressive forces that are not helpful for the sadhana.

One of the early practices for the spiritual seeker is to achieve a state of calm and inner peace, and from there to aspire without impatience. Such a balanced state eventually provides support for the long-term objectives involved in tackling the distortions of the physical, vital and mental energies that need to be brought into balance and harmony.

Sri Aurobindo writes: “As for working, it depends on what you mean by the word. Desire often leads either to excess of effort, meaning often much labour and a limited fruit, with strain, exhaustion and in case of difficulty or failure, despondence, disbelief or revolt; or else it leads to pulling down the force. That can be done, but except for the yogically strong and experienced, it is not always safe, though it may be often very effective; not safe, first, because it may lead to violent reactions or it brings down contrary or wrong or mixed forces which the sadhak is not experienced enough to distinguish from the true ones. Or else it may substitute the sadhak’s own limited power of experience or his mental and vital constructions for the free gift and true leading of the Divine. Cases differ, each has his own way of sadhana. But for you what I would recommend is constant openness, a quiet steady aspiration, no over-eage
ess, a cheerful trust and patience.”

Sri Aurobindo, Bases of Yoga, Chapter 2, Faith — Aspiration — Surrender, pg. 35