Simplify your life

DAAJI introduces the fourth universal principle—to live simply to be identical with Nature. Currently, the crises humanity is facing are forcing us to recalibrate our lifestyle, and for many of us that means simplifying our lives in ways that we could not have imagined five years ago. This fourth principle helps us to visualize our way forward and be creative in the ways we adapt to current circumstances.

The two wings of a bird

In Principles 1 to 3, we explored the spiritual practices of meditation and prayer, and the ultimate goal of existence. The remaining seven principles cover aspects of daily living, relating to activities and interactions with others. Life includes both the worldly and spiritual dimensions of existence. Actually, they are not separate, and Babuji uses the analogy, “Spirituality and materiality are like the two wings of a bird. A bird cannot fly with one wing alone.”

It is not easy to find the balance that statement implies. For example, some people focus primarily on their material life. Others go to the extreme of diving into spirituality in order to escape the human side of life, believing that their god or guru will somehow wave a magic wand and rescue them whenever there is a problem.

It reminds me of one of Aesop’s fables about a man from Athens, who was going on a long sea journey when his ship was wrecked in a terrifying storm. He escaped from the sinking vessel with a few others, and they all held on to planks of wood from the shipwreck to stay afloat. There was an island nearby, so most of the survivors started swimming towards the shore, but the man from Athens did not.
Instead, he started praying to the goddess Athena, “Please rescue me from this terrible situation. I promise I will build a temple in your honor if I survive this.”
A sailor swam by and called out, “Pray to Athena by all means, but also start swimming if you want to survive!”

What happens when we rely on the spiritual dimension to solve worldly issues? In the early 1980s, the psychologist John Welwood coined the term “spiritual bypassing” to describe the phenomenon of using spiritual practices and beliefs to avoid dealing with unresolved emotional and psychological issues. Today, this term is used to describe behavior that results in a conceptual, one-sided kind of spirituality, where one pole of life is elevated at the expense of the other, and subconscious tendencies are not dealt with. Welwood observed this wreaking havoc in people’s lives, especially in relationships. Spirituality becomes escapist to avoid the challenges of worldly life. This is nothing new. In Babuji’s lifetime, he also encountered a wide spectrum of spiritual paths and practices. He realized that a genuine spiritual path has to support the personal, interpersonal, and transpersonal levels of being.

Babuji’s analogy of a bird needing two wings to fly also has another meaning: As we progress spiritually, our material life becomes more and more charged with the finer vibrations of our spiritual essence. As a result, growth in both spheres becomes integrated to be in tune with our divine Nature. In fact, we develop as a complete human being in order to soar on both wings, with the heart functioning like the tail of the bird, guiding us forward.

So what is this human aspect all about? We have multiple dimensions or layers of being—physical, mental, intellectual, emotional, social, and spiritual—and each one affects the others. Our aim is to bring these dimensions into a dynamic oneness. From a quantum perspective, these dimensions are energy sheaths that become progressively subtler as we move from the outer to the inner—from form to formlessness; from matter, to energy, to Absolute. In yoga, the various sheaths are known as koshas. They are all part of the oneness of our being.

Principles 1 to 3 focus on spiritual practice and purpose. In Heartfulness, this includes Meditation with Transmission, Cleaning, and Prayer. There are also additional practices, such as Point A Meditation to develop universal harmony and brotherhood, Point B Cleaning to manage and moderate sensual energy, and a Universal Prayer for Peace. Together, they regulate the mind, purify the heart, and help us to expand our consciousness as we journey through the chakras.

But what about the remaining 22 to 23 hours of the day, which we spend with family and friends, working, studying, enjoying hobbies, recreational activities, and sleeping? Are we conscious of how our inner state expresses outwardly in our behavior at those times? This brings us to the next set of principles, which help us to develop a lifestyle in tune with our inner growth.

Simplicity

Principle 4 is about the essential value of simplicity:

Principle 4:

Simplify your life so as to be
identical with Nature.

This follows directly from Principle 3—when we are aligned with our Goal, complete oneness with God, life simplifies across all dimensions. God is the ultimate simplicity, so the only things that will take us there are simple. The minute we are able to let go of our own complexities, this magic happens! That is why so much importance is given to acceptance and surrender in spiritual systems. Surrender is the key to simplification. Now, how can we work with this value of simplicity to transform ourselves from the inside out?

Enter the belief system

We have three bodies—physical, subtle, and causal. The causal body is the soul, our eternal essence. The field that emanates from the causal body is the subtle body of pure consciousness (chitta). And the other subtle bodies, including consciousness itself (chit), ego (ahankar), intellect (buddhi) and the contemplative mind (manas), are functions within this field of consciousness.

The ego is our individual identity, and in its original form it is only identity without any preconceptions or attachments. As a function of the mind, it is our impetus to manifest things, and is associated with our energy sheath, the pranamaya kosha. Without it we would not be able to think, act, or be interested in anything. But as complexities develop within our field of consciousness, the ego hooks on to these complexities, distorting this identification. We identify with various things—principles, beliefs, culture and conditioning, ambitions, as well as the roles we play, e.g. husband, wife, mother, father and CEO, and also our qualities, e.g. intelligent, stupid, kind, creative, etc. We even go so far as to identify with our belongings and possessions, e.g. house, car, jewelry, or bank balance. All these things define our belief system. Whether we know it or not, our attitudes and actions emanate from the belief system, so if we really want to change our attitudes and actions, we need to change that belief system.

The birth of the belief system

How did the belief system form? It accumulated over time, as a result of thoughts, feelings, and reactions to circumstances that created impressions in the field of consciousness—those layers of complexity or knots that we call samskaras. Our thought has the same power as the original thought that led to the creation of the universe, and within this macrocosm of the universe we exist as tiny microcosms with our own customized individual creations. The big difference, apart from scale, is that the seeds of our individual creation are the impressions or samskaras that have been laid down in our consciousness. They form a unique individual blueprint, just as our fingerprints have a unique blueprint at the physical level. Impressions are responsible for the emotional heaviness, turbulence, and entanglements we experience. This complex network of our own making is also affected by external circumstances and the environment.

The continuous interplay of our network with that of others determines our personality and character, resulting in habits and tendencies. From a neurological perspective, we say that our patterns are hardwired into our neural pathways. From a psychological perspective, they are defined by our psycho-emotional subconscious world. This includes those parts of ourselves of which we are ashamed, that we repress, disown, neglect, hate, and bury deep, hidden from view. They lurk behind the veil of our consciousness, ever ready to explode if we are not able to release them. From the metaphysical perspective, it is this complex network that shrouds the true divine Nature of our existence. Thus we are trapped in a prison of our own making.

Our thought has the same power as the original thought
that led to the creation of the universe, and within this
macrocosm of the universe we exist as tiny microcosms
with our own customized individual creations.

What is our true Nature?

Simplicity is our essential original Nature, and simplicity also goes hand in hand with purity of consciousness. It is the reflection of that which existed in latent form before creation. It is the base of existence, where stillness and silence prevail. It exists beyond the shores of thought, beyond consciousness, and beyond form. It is that very origin from which all forms burst forth into existence.

When we go back to that state, we dissolve into oneness. It sounds like science fiction, but Babuji showed us the way, through the channel that runs all the way to the origin. It is the same channel through which we descended; all that we have to do is to retrace our steps.

It is like rewinding a ball of yarn that has been tangled up by a small child playing. Imagine that we are helping a tiny little ant find its way back to the beginning of the yarn. We have to carefully remove all the kinks and knots and straighten it all out, “shattering our own individual network.”

But before that can happen, we have to reverse the flow of our intention and attention from the outward pull of complexity, diversity, and entropy, to the inward pull of simplicity, purity, and unity. We realign ourselves with the centripetal flow toward oneness. Can we do this alone? No. It requires help from a fellow traveler who has already experienced that oneness.

It’s not so easy

Simplicity is not easy to apply in our lives. Why? Because until the veils of complexity are removed we have no experience of simplicity. It is like climbing a mountain through forests and gullies; until we reach the peak we cannot appreciate the level to which we have come and the view. Most of us start meditating without a full understanding of what it entails. There is something in us that is tugging or pulling from inside. At some point we find a trainer who volunteers to teach us how to meditate. We usually have many concerns and questions, and if we successfully navigate them we become a practitioner. We experience inner transformation and the vastness of our metaphysical universe and realize that there is a lot more to meditating than we originally thought. We graduate to the level of a daily habit of practice, and here our inner journey begins.

At this stage we get a glimpse of the work of the guide, but it is not until we become an adept practitioner that we start to really develop faith in him, accept him with all our being, and fully surrender to him. This requires transcendence of the ego.

And while we willingly take help from the guide for our onward journey, our part in this development is to refine our character and behavior—the human side of life. Spiritual growth is the work of the guide, and character development is our work. Both go hand in hand for growth. Actually, it is character that is the foundation for spirituality. Real expansion happens only when there is both vertical growth and horizontal growth in proportion to each other.

Ego is not the enemy—it is a great instrument, a great friend

The word “ego” was popularized by the founder of psychoanalysis, Sigmund Freud, and his colleagues in the early 20th century, although it has been described for many thousands of years in the yogic literature as one of the subtle bodies, ahankar. The science of the ego was explored in depth by the ancient sages of the East, and that exploration has evolved even more deeply during the last 150 years—during the same period as Freud and Western psychology has taken up the topic in earnest.

Yoga describes ahankar as one of the subtle bodies, one of the functions of the mind, the identity that the soul takes to navigate this earthly domain. It cannot be destroyed, nor should it be, as our very existence as individuals depends on it.

In our journey, the ego is refined and purified, stage by stage, and its major refinement is associated with chakras 6 to 12 of the Mind Region, also defined as the “rings of egotism.” All this is laid out beautifully in Babuji’s books Reality at Dawn and Towards Infinity.

As we refine the ego, our ever-changing perspective is just like that of the mountaineer climbing up to the peak. In fact, until we reach a certain elevation in our spiritual journey, we are not able to let go and manifest the capacity for acceptance that results in simplicity. That particular elevation is known as the region of Prapanna. We can even say that this stage is the beginning of the process of simplification, which continues to refine as we progress; it is still nowhere near the ultimate state of simplicity.

Here, we start to truly cooperate with the guide, cultivating behaviors and habits that support his efforts. Such habits are outlined in the Ashtanga Yoga of Patanjali—removing unwanted tendencies through Yama, cultivating noble qualities through Niyama, good posture through Asana, balancing the energetic body through Pranayama, regulating the senses through Pratyahara, simplifying thoughts to a single focus on the Goal through Dharana, regulating the mind and going beyond the mind through Dhyana, and arriving at the original state of Samadhi. Another way of presenting the same aspects is through these 10 Principles that originated in Babuji’s Ten Maxims; they contain the same content in a modern context. Babuji also gave us practical solutions, so there are Heartfulness practices and meditations for all these aspects, which are described in detail in the literature of Heartfulness.

Weaving our destiny with purity and simplicity

The latent power that was present at the time of creation is present in us, too, although generally it is trapped inside the cocoon of our own creation. By rekindling it, and using it in the right way, we can attain the ultimate Goal. In Babuji’s words, we can “try to re-own the latent power that is the very quintessence of Nature, by breaking up the network interwoven by yourself. Taking up as the ideal the simplicity of Nature, which is before everybody’s view, we may set to work for the attainment of the Goal in a way that all senses, having merged, may become synonymous with that which remains after the fading away of previous impressions.”

In spiritual practice, we purify the subtle bodies. And the parallel in our character refinement is simplification, the removal of behavioral complexities. Patanjali says the same thing in his Yoga Sutra, when he explains that our arrival at the stillness of the latent state is the result of two things—practice (known as abhyas) and the ability to let go of all of our desires and wishes (known as vairagya):

1.12: Abhyasa vairagyabhyam tat nirodhah

The vrittis are stilled through spiritual practice and
the letting go of all the mental colorings.

Through practice and the removal of unwanted complexities (Yama), we start to resonate with the Absolute state, the original state of stillness. Restlessness disappears. In Babuji’s words, “we must go on reducing activities, shaking off all superfluities that have entered our being, for the purpose of shattering our individual network and assuming the purest state we have finally to acquire.” As we simplify our life, and resonate with our divine Nature, we become purer and purer.

Babuji gave a beautiful message to some of his associates in 1982.

“We are all brethren connected intellectually,
morally and spiritually—the main goal of human life. 
This and that have gone now. 
There remains the purity alone in all His work and 
environment which weaves the spiritual destiny 
of the Being with the Ultimate.”

Once again he speaks of our spiritual connection as the main goal of human life. “This and that” refers to duality, to the opposites of material existence—good and bad, right and wrong, dark and light etc. So we eventually go beyond the opposites; we transcend the dualities of worldly existence where purity starts dawning more often.

Simplicity in action

These are hints of what we need to do. It is our work to take these hints and apply them in day-to-day life. The message of Principle 4 is to simplify life so as to be identical with our divine Nature, so let’s see how we may apply this in our lives.

Outer Nature

Living a life that is in tune with the natural world around us means resonating with it, being in tune with the rhythms of nature, and not hurting any living being without cause. Humans are the only living organisms that swim upstream against the current of the rhythms of nature. We re-establish our harmonious relationship with nature when we simplify our habits of eating, sleeping, exercising, breathing, and every aspect of life to be in tune with natural cycles. Listening to the heart, as well as the body and its messages, will also help us be attuned to nature.

There are also other principles and rules that govern nature. For example, there is plenty of diversity in nature. Being open, accepting diversity, and seeing the unity in diversity are lessons we can learn from nature. Also, nature gives without holding back; it does not hoard. When we are generous and share our gifts with others, we are in tune with nature. And emulating nature’s contentment and serenity is another way of being in tune.

It is also our duty to respect and protect nature, rather than exploiting it. Activities that increase pollution, climate change, the elimination and harming of other species, and the exploitation and mistreatment of various races of people are to be avoided if we want to be in tune with nature.

Purity, humility, calmness, poise, joy and surrender go
hand in hand with the simple life, and the result is
innocence, which is the final condition we arrive at.

One way to do this is to live within our means and keep reducing our so-called needs. Many people adopt an extravagant lifestyle to impress others and increase their status in society. Having reasonable comfort is a genuine need, however any kind of extravagance is the need of the ego. This can be avoided, and our current world situation is challenging us to do this.

Inner Nature

Then there is our inner divine Nature, simplicity being its essence. Purity, humility, calmness, poise, joy and surrender go hand in hand with the simple life, and the result is innocence, which is the final condition we arrive at.

Some final thoughts

In conclusion, try to work with both wings simultaneously to achieve real growth. The work of shattering our individual network, and dissolving the tendencies of the mind, is the spiritual work of the guide. He initiates the journey of our soul, loosens the knots in our subtle body, and takes us up, chakra by chakra, so that our consciousness can continue to expand toward the Goal. This is inner work. Each time we meditate, we experience new conditions. In this regard, our responsibility is to practice meticulously to cooperate with him.

Taking Responsibility

Then, for the human worldly dimension, the primary responsibility is ours, even though he also guides us in this realm as best he can. It is about continuously becoming a better version of ourselves. Can you imagine for a moment how you would like to see yourself in a year from now? Or when you are breathing your last, how will you present yourself to God?

With modern technology, each product has multiple versions, for example Apple iOS version 12, version 14; certain older applications will not work on the later version. What about our ultimate version? What would I like to see as “Kamlesh version 5,000,” my ultimate form, my ultimate inner being? Does it match with my present state of being? If not, what changes do I need to make, so that I come a little closer to the version I am dreaming of?

When you are meditating, or spending quiet time, ask yourself: What am I becoming? How would I like to see myself? Think of the personalities of great beings, and try to understand those personalities from their essence, from the qualitative point of view. See how you can evolve qualitatively.

The first step is to remove all the complexities and impurities from your system. Then to recognize, understand and refine the nature of the ego. Our beliefs are those to which our ego has attached its identity, and our belief system is a sum total of all our conditioning which includes our assumptions, worldviews and psycho-emotional states. And how do we transform our belief system? First and foremost, by attuning it to our Goal, to the essence of our inner Nature—simplicity—and keeping it in our view as a vision.

This is supported by managing our senses, creating new habits and regulating our tendencies. Micro-practices like Point A Meditation and Point B Cleaning help this process of transformation. Most importantly, we learn to internalize the conditions we receive during meditation, so that every day we create a better version of ourselves. Also, we develop intimacy with those parts of ourselves that we have suppressed and disowned, including the shadow elements. Our greatest ally is our own awareness, shedding light on all that we are without judgment. There is nothing to hide, there is nothing to be ashamed of, for we know that we are enough, we are complete and loved.

To sum up, we are not merely human beings learning to evolve spiritually, we are spiritual beings waking up in human form, learning to become fully human.

The related video can be viewed at: https://www.youtube.com/watch?v=MEKSaPHXh-c&list=PL1QpxVYcCuCYtRiUo4AoWOZALqkwZUNhT&index=4