My daughter watches the way I live my life and she is sure that I am doing something wrong. I am not "energetic" enough somehow. She is concerned that I am not active enough, as though the very fact of ‘being active’ has some innate goodness. I suspect that if I began to run around in circles she would get the idea that simple activity isn’t necessarily the key.
I am convinced that we shouldn’t be attached to the results of our labor, no matter what that labor may be. We want to accomplish something and so we set off to do it. We want a new car or to put together a college fund for our grandchildren or we want to lose 30 lbs. or whatever we desire to accomplish and so we begin to plan how we are going to accomplish that goal, that desire. What we do not realize is that having the desire, acting to fulfill it and believing that the act is creating the fulfillment of that desire are keeping us in Maya, illusion, attachment. As long as we are attached we will have ups and downs. We will experience the sine wave of our emotions. We get happy when we acquire what we were after or reach our goal or succeed at something. We attach our happiness to that thing.
It is like the difference between playing football and dancing a ballet. In football there are goals to accomplish (no pun intended but the coincidence is not without cause). You have a long term goal and shorter term goals. You get emotional highs and lows all through the game when your team gets a first down or you are forced to punt or you score a touchdown or fumble the ball. You are susceptible to the highs and lows because you are attached to the end result of the game. In ballet the best dancers aren't working for a goal at the end of the ballet. They are in the moment all the time, striving to simply do the best that they can with the particular move they are in the midst of right then. There is no score to achieve at the end of the ballet, only the moment by moment best that they can give. This is the way to live life. Do not be attached to the results of your actions. Just strive to do the actions as best as you can and leave the results up to God.
You don't need to worry about where your next meal is coming from. Didn't Jesus say "Take no thought for what you shall eat or what you shall wear. But rather seek ye first the kingdom of heaven and all else shall be added unto you." What he was talking about was not irresponsibility, nor inactivity, (I am certainly not recommending a life of sloth), but rather to maintain non-attachment to the results of our labor and to trust in God for all of our needs. We think in our human minds that this is unrealistic. We don't see that happening to anyone including ourselves and so we dismiss it as possible only for those few special "saints" that we read about. But saints are no different than us. They are simply people who made the leap of faith. You don't need to force this leap. If you do it before you are ready you may very well fail but you can slowly work your way along the path to complete faith in God until you get to a point where your faith is already great enough that you won't have to fabricate that belief. It will simply be a part of your life and you will step into the practice of completely relying on God with no effort.
Think of a child and their parents. A child doesn't wonder where the next meal is coming from. A child knows that the parents will supply it. It is the same with our heavenly parents. (I will keep coming back to the image of parents with their child because it is fitting in so many ways.) "It is the Father's good will to give us the kingdom." We don't have that happen in our lives because that isn't our prayer. Our prayer is fear that what we need won't be there when we need it so we have to work so hard to create it in our lives. We assume that we are ‘on our own’ when it comes to supplying our own needs. But if we let go of fear completely and trust in God entirely then that is our prayer. Our prayer is that God will meet all of our needs. And it is so. But of course, we must keep the energy moving so we remain active, doing the dance always so that the energy can keep moving. It is like the water in the plumbing pipes of a house. As long as you keep the tap open and the water running then more water will come in to fill the pipes. But when you turn off the tap, when you stop the activity then the flow of energy, the supply of water, ceases and you need to kick start it again. But as Baba Ram Dass might have said, “You need to be very high to make this happen”.
Now I started this out by saying that my daughter is sure I am doing something wrong. So, I strive to do the dance in such a manner so as to not cause her concern. I strive as well to not be attached to the actions that I do that she can interpret as being the product of desire, my "effort" to earn a living and be active which she sees as important. She worries about me sitting home alone and getting "spiritually constipated". So, I strive to act in such a manner so as not to worry her. I am not sure that this is the best solution because it inhibits my ability to be unattached but I never said I was a master teacher. I'm just another traveler climbing the mountain - trying to get by in this life best as I can. But the reason I bring this up again is to tell you that there are those around you who will always interpret your actions from a "human" viewpoint and you need to do what you can to keep from having that be an impediment to your growth. I am hoping that in my next life, (should I have to return), I will be even more 'crazy' about God than I am in this life.
Tuesday, September 11, 2018
Sunday, September 9, 2018
The Spiritual Life as exemplified by St. Therese of Liseux
In the World but not of it…
How difficult it is for those who are not on a spiritual path to understand those who are. There is a set of motivations for the adept that the worldly do not clearly perceive. Every action is attributed to a worldly cause, subjected to a worldly interpretation, either by choice or because of a boxed in paradigm. This is because that world lacks the potential motivations and the point of view that exist in the world of the adept. In addition, we often judge other’s actions by our own experience, our own unique set of limitations and assumptions. In short, we think that everyone thinks like us.
I remember some years ago at the university I attended, (I had returned to school after an absence of nearly thirty years), listening to one student, a young man of the world, a former sailor, berate another student who was straight out of high school and a Christian. The ex-sailor said that he was absolutely sure that the other must have engaged in masturbation by now, that no one could have reached the age of twenty-one without having done that. He said that if the other denied it then he must be lying. Why? Because that man of the world had no reason nor desire to control that particular urge and, in his life and experience, masturbation was so common that he was incapable of envisioning someone who would or could want to control that urge.
As I write this I am reading Monica Furlong’s biography of St. Thérèse of Lisieux and it is the particular perspective of the author that leads me to mention this. At the time that she wrote the book she had little awareness of the effect that the process of spiritual growth can have, especially as one gets some ways up the mountain. Stepping on to the spiritual path with a real depth of commitment in whatever context one chooses will eventually involve a radical change of perspective. That change can be immediate or gradual but the change happens. Ms Furlong’s perspective offers little or no comprehension of the particular viewpoint that can be the driving force behind someone’s spiritual vocation. The new environment, the new paradigm fostered by the new dedication can color and divert all of those cause and effect relationships that she so easily assumes exist in an isolated and worldly context. It is not that I do not find this easy to understand. All of the quirks of personal psychology that Ms. Furlong mentions as relating to St. Thérèse may very well play a part in the life of the young girl but I believe that they fit into the matrix of her life in an entirely different fashion than is portrayed by the author. I can easily understand how Thérèse’s struggles, her vocation and her intent as a devotee of God can be very strong and pervasive and yet be completely misunderstood and wrongly weighed by someone who is not as engaged on their spiritual path, not as immersed as St. Thérèse.
In a sense we become two people. We are still the person that acts and reacts in response to those worldly motivations so we have these patterns of behavior that reflect that level of consciousness. But we are also that spiritual being that sees those patterns for what they are even as we act them out. So, we are engaged in an interior struggle not to ‘conquer’ those patterns nor to learn to live with them as is so often the goal of psychology, but rather to move beyond them by moving beyond the outer being that fosters them.
Much of what takes place in a being struggling on the spiritual path is of a strength far surpassing the ability to account for it in the soul’s earthly environment. This can be because as an adept’s awareness expands she will find that the outer personality that she has identified with for so much of her life, that is the basic framework of who she is, turns out to be only a paper mache construct. If we aren’t paying attention to the incidental events of our lives they will pass without making much of a ripple beyond causing a momentary happiness or sadness. But when we begin to watch and examine the events of our lives in the context of our relationship with God then they become catalysts of growth and learning. It is a mistake to assume that every interior experience can be accounted for by searching the soul’s outer circumstances whether present or past. It is a mistake to assume, from the vantage point of the world, that Thérèse’s attitude towards suffering and self-abnegation can be understood or explained solely by her previous exterior experiences in that life. Her attitude is far more likely to be a response to the interior experience of her spiritual life at that moment.
How often it seems that, to the two different types of people, those who are consciously on the path and those not consciously on the path, things seem the opposite of each other. When one reads the lives of the saints or first starts on the path of spiritual growth saints can be completely misunderstood in both their actions and their words. In the writings of St. Thérèse of Lisieux when she is near to her death she speaks of her gratitude to Mother Marie de Gonzague for her lessons in humiliation. This is not a subtle way of rebuking Mother Marie for her careless handling of the health of St. Thérèse. I am sure that from the viewpoint of the little saint it was recognition of the fact that Mother Marie’s actions and behavior had prompted her to learn lessons in humility that made her express gratitude to the Mother for being an instrument of God’s divine Will. This was regardless of whether the choice on the part of Mother Marie de Gonzague was conscious or unconscious. It was regardless of the outer motivation that prompted Mother Gonzague to act as she did. That was not important to the lesson learned. Thérèse’s gratitude applied to the lessons that the Saint learned through the experiences she had as a result of the behavior of her Mother Superior regardless of the Mother’s awareness or spiritual attainment. If you are saved from drowning by a floating log it doesn’t matter if the log did it intentionally or not. It doesn’t take long on the path to realize that suffering is an integral part of it and that one may come to value suffering greatly. If the saint doesn’t specifically say that it is only as a means to an end it may be because the means and the end are so closely identified with each other in her perception. Thérèse may well have had an unattached attitude towards suffering caused by a growing level of desirelessness and an awareness of how closely suffering is connected to spiritual growth. The willingness to pay the price increases and so the price becomes more reasonable in the perception of the devotee of God’s Will. We stop desiring things for what they can do for us and start desiring only to please God and often suffering can do just that. Is it because God wants us to suffer? Of course not. It is because that suffering leads to an end that is desirable.
It doesn’t take long for a devotee to realize that happiness isn’t the goal of life, that any particular physical, emotional or mental state isn’t the goal at all. The goal of life, once one has ceased to deny the existence of God and so can look upon existence with some degree of true understanding, is a spiritual one - to reunite with God - and that desire eventually becomes so much the singular goal that all other considerations fade, especially our own personal comfort. Once that goal is reached then happiness and all other desired qualities can be added. Without the achievement of that goal everything else is only diversion during the period of striving.
As to making much of little things in life, being overly concerned with the ‘little’ faults, this is seldom a problem from a spiritual point of view. It is in the little things that first allow for the entry of evil into our consciousness, not in the big things. As we progress upon the path we realize that everything that we may think, say, do, desire, feel etc. is either going to get us where we want to go or it will take us in the opposite direction. If we use the energy that we are given to create something that isn’t going to take us to our goal then we have done that which will eventually return to us in a manner that will serve to separate us from God because that energy will not return to God until it is restructured to be like God. It will instead remain to form an energy veil between our consciousness and our goal. It becomes more and more important to each soul on the path to eliminate all barriers between them and unity with God. I have heard it said that the closer you get to the gates the bigger the lions get who guard them. Or another might say that the path gets more narrow, sharper and sharper until it becomes a razor’s edge of discrimination.
In her biography of St. Thérèse of Lisieux, Ms. Furlong states, “The question of sanctity was, as always, the unanswerable conundrum. If she said she was a saint she would be guilty of the sin of pride and therefore would not be one. If she said she was not a saint and actually was one, then, out of false modesty, she would be guilty of a lie.” This is a misunderstanding of both humility and the adept. St. Thérèse might well have known the truth of the matter and said without pride that she was a saint. It would depend on how she defined it. Personally, I like Paramhansa Yogananda’s definition. He defines sainthood as..., “One who God considers to be holy”. Therese may also see herself as a saint simply by the fact that she has dedicated herself to her path. Humility isn’t thinking of ourselves as less than we are. Humility is the recognition of our true relationship to God, not taking our abilities personally. How delighted the world is to judge the godly in terms of a humility they are unable to comprehend.
In reply to the second half of the conundrum if St. Thérèse was a saint and said that she was not, was she automatically assumed to be lying? Could she not be a saint and yet be unaware of the fact, being concerned more, as saints so often are, with her defects than with her saintliness, and so in truth be able to say no? To be unaware is not to be lying. That seems so obvious as to not need saying. That brings us to another question – Can one be a saint and be mistaken? Of course. The measure of a saint is not their level of mundane knowledge but their love of and unity with God. Can one be in union with God and still not be cosmically aware at all times? A saint does not always know the true measure of themselves and can often be seeing their own flaws magnified when all that others see is the God Light shining through them. They tend to see their faults as being larger than they are both because of the momentum they have often built up of self-introspection in order to cleanse the smallest defect from themselves and because of the background of stainless purity which is the result of their continual striving.
All you can really do is the best you can, ignore the voice of self-condemnation and guilt and just keep on keeping on. The point is that if even we can play those games with ourselves on that macro level then what of the saint who will look at the smallest of flaws as through a magnifying glass and therefore see themselves as falling far to the negative side of the razor’s edge?
How difficult it is for those who are not on a spiritual path to understand those who are. There is a set of motivations for the adept that the worldly do not clearly perceive. Every action is attributed to a worldly cause, subjected to a worldly interpretation, either by choice or because of a boxed in paradigm. This is because that world lacks the potential motivations and the point of view that exist in the world of the adept. In addition, we often judge other’s actions by our own experience, our own unique set of limitations and assumptions. In short, we think that everyone thinks like us.
I remember some years ago at the university I attended, (I had returned to school after an absence of nearly thirty years), listening to one student, a young man of the world, a former sailor, berate another student who was straight out of high school and a Christian. The ex-sailor said that he was absolutely sure that the other must have engaged in masturbation by now, that no one could have reached the age of twenty-one without having done that. He said that if the other denied it then he must be lying. Why? Because that man of the world had no reason nor desire to control that particular urge and, in his life and experience, masturbation was so common that he was incapable of envisioning someone who would or could want to control that urge.
As I write this I am reading Monica Furlong’s biography of St. Thérèse of Lisieux and it is the particular perspective of the author that leads me to mention this. At the time that she wrote the book she had little awareness of the effect that the process of spiritual growth can have, especially as one gets some ways up the mountain. Stepping on to the spiritual path with a real depth of commitment in whatever context one chooses will eventually involve a radical change of perspective. That change can be immediate or gradual but the change happens. Ms Furlong’s perspective offers little or no comprehension of the particular viewpoint that can be the driving force behind someone’s spiritual vocation. The new environment, the new paradigm fostered by the new dedication can color and divert all of those cause and effect relationships that she so easily assumes exist in an isolated and worldly context. It is not that I do not find this easy to understand. All of the quirks of personal psychology that Ms. Furlong mentions as relating to St. Thérèse may very well play a part in the life of the young girl but I believe that they fit into the matrix of her life in an entirely different fashion than is portrayed by the author. I can easily understand how Thérèse’s struggles, her vocation and her intent as a devotee of God can be very strong and pervasive and yet be completely misunderstood and wrongly weighed by someone who is not as engaged on their spiritual path, not as immersed as St. Thérèse.
In a sense we become two people. We are still the person that acts and reacts in response to those worldly motivations so we have these patterns of behavior that reflect that level of consciousness. But we are also that spiritual being that sees those patterns for what they are even as we act them out. So, we are engaged in an interior struggle not to ‘conquer’ those patterns nor to learn to live with them as is so often the goal of psychology, but rather to move beyond them by moving beyond the outer being that fosters them.
Much of what takes place in a being struggling on the spiritual path is of a strength far surpassing the ability to account for it in the soul’s earthly environment. This can be because as an adept’s awareness expands she will find that the outer personality that she has identified with for so much of her life, that is the basic framework of who she is, turns out to be only a paper mache construct. If we aren’t paying attention to the incidental events of our lives they will pass without making much of a ripple beyond causing a momentary happiness or sadness. But when we begin to watch and examine the events of our lives in the context of our relationship with God then they become catalysts of growth and learning. It is a mistake to assume that every interior experience can be accounted for by searching the soul’s outer circumstances whether present or past. It is a mistake to assume, from the vantage point of the world, that Thérèse’s attitude towards suffering and self-abnegation can be understood or explained solely by her previous exterior experiences in that life. Her attitude is far more likely to be a response to the interior experience of her spiritual life at that moment.
How often it seems that, to the two different types of people, those who are consciously on the path and those not consciously on the path, things seem the opposite of each other. When one reads the lives of the saints or first starts on the path of spiritual growth saints can be completely misunderstood in both their actions and their words. In the writings of St. Thérèse of Lisieux when she is near to her death she speaks of her gratitude to Mother Marie de Gonzague for her lessons in humiliation. This is not a subtle way of rebuking Mother Marie for her careless handling of the health of St. Thérèse. I am sure that from the viewpoint of the little saint it was recognition of the fact that Mother Marie’s actions and behavior had prompted her to learn lessons in humility that made her express gratitude to the Mother for being an instrument of God’s divine Will. This was regardless of whether the choice on the part of Mother Marie de Gonzague was conscious or unconscious. It was regardless of the outer motivation that prompted Mother Gonzague to act as she did. That was not important to the lesson learned. Thérèse’s gratitude applied to the lessons that the Saint learned through the experiences she had as a result of the behavior of her Mother Superior regardless of the Mother’s awareness or spiritual attainment. If you are saved from drowning by a floating log it doesn’t matter if the log did it intentionally or not. It doesn’t take long on the path to realize that suffering is an integral part of it and that one may come to value suffering greatly. If the saint doesn’t specifically say that it is only as a means to an end it may be because the means and the end are so closely identified with each other in her perception. Thérèse may well have had an unattached attitude towards suffering caused by a growing level of desirelessness and an awareness of how closely suffering is connected to spiritual growth. The willingness to pay the price increases and so the price becomes more reasonable in the perception of the devotee of God’s Will. We stop desiring things for what they can do for us and start desiring only to please God and often suffering can do just that. Is it because God wants us to suffer? Of course not. It is because that suffering leads to an end that is desirable.
It doesn’t take long for a devotee to realize that happiness isn’t the goal of life, that any particular physical, emotional or mental state isn’t the goal at all. The goal of life, once one has ceased to deny the existence of God and so can look upon existence with some degree of true understanding, is a spiritual one - to reunite with God - and that desire eventually becomes so much the singular goal that all other considerations fade, especially our own personal comfort. Once that goal is reached then happiness and all other desired qualities can be added. Without the achievement of that goal everything else is only diversion during the period of striving.
As to making much of little things in life, being overly concerned with the ‘little’ faults, this is seldom a problem from a spiritual point of view. It is in the little things that first allow for the entry of evil into our consciousness, not in the big things. As we progress upon the path we realize that everything that we may think, say, do, desire, feel etc. is either going to get us where we want to go or it will take us in the opposite direction. If we use the energy that we are given to create something that isn’t going to take us to our goal then we have done that which will eventually return to us in a manner that will serve to separate us from God because that energy will not return to God until it is restructured to be like God. It will instead remain to form an energy veil between our consciousness and our goal. It becomes more and more important to each soul on the path to eliminate all barriers between them and unity with God. I have heard it said that the closer you get to the gates the bigger the lions get who guard them. Or another might say that the path gets more narrow, sharper and sharper until it becomes a razor’s edge of discrimination.
In her biography of St. Thérèse of Lisieux, Ms. Furlong states, “The question of sanctity was, as always, the unanswerable conundrum. If she said she was a saint she would be guilty of the sin of pride and therefore would not be one. If she said she was not a saint and actually was one, then, out of false modesty, she would be guilty of a lie.” This is a misunderstanding of both humility and the adept. St. Thérèse might well have known the truth of the matter and said without pride that she was a saint. It would depend on how she defined it. Personally, I like Paramhansa Yogananda’s definition. He defines sainthood as..., “One who God considers to be holy”. Therese may also see herself as a saint simply by the fact that she has dedicated herself to her path. Humility isn’t thinking of ourselves as less than we are. Humility is the recognition of our true relationship to God, not taking our abilities personally. How delighted the world is to judge the godly in terms of a humility they are unable to comprehend.
In reply to the second half of the conundrum if St. Thérèse was a saint and said that she was not, was she automatically assumed to be lying? Could she not be a saint and yet be unaware of the fact, being concerned more, as saints so often are, with her defects than with her saintliness, and so in truth be able to say no? To be unaware is not to be lying. That seems so obvious as to not need saying. That brings us to another question – Can one be a saint and be mistaken? Of course. The measure of a saint is not their level of mundane knowledge but their love of and unity with God. Can one be in union with God and still not be cosmically aware at all times? A saint does not always know the true measure of themselves and can often be seeing their own flaws magnified when all that others see is the God Light shining through them. They tend to see their faults as being larger than they are both because of the momentum they have often built up of self-introspection in order to cleanse the smallest defect from themselves and because of the background of stainless purity which is the result of their continual striving.
All you can really do is the best you can, ignore the voice of self-condemnation and guilt and just keep on keeping on. The point is that if even we can play those games with ourselves on that macro level then what of the saint who will look at the smallest of flaws as through a magnifying glass and therefore see themselves as falling far to the negative side of the razor’s edge?
Friday, September 7, 2018
When Doctrine Becomes Your God
A problem develops when doctrine becomes your God – when it becomes more important to you than the God you are supposedly seeking. When that happens and your doctrine’s belief structure collapses within you then often your path goes with it, if not even your belief in God. This is true as well if there is a particular person whose integrity is vital to the degree of your commitment. If that person is shown to be less than perfect then your ‘faith’ is betrayed and you fall away from your spiritual path. I would argue that your path has already been diverted if either case is true but you may not yet be aware of it. It is important to build your spiritual path on a personal relationship and commitment to God rather than base it on the veracity of a doctrine or the moral perfection of a spiritual leader.
This does not mean that if you discover that the integrity or morality of the person who you follow is corrupted in some fashion that the message that they deliver is corrupted. God and the Ascended Masters can't wait for perfect people to do the work that is there to be done. Often they must choose those who are less than perfect to be their tools, their messengers to the world, and if they aren't perfect then, well, the experience of being a tool can often further them on their path as well as you on yours.
This does not mean that if you discover that the integrity or morality of the person who you follow is corrupted in some fashion that the message that they deliver is corrupted. God and the Ascended Masters can't wait for perfect people to do the work that is there to be done. Often they must choose those who are less than perfect to be their tools, their messengers to the world, and if they aren't perfect then, well, the experience of being a tool can often further them on their path as well as you on yours.
Thursday, September 6, 2018
Science and Spirituality - a quick note regarding Newton's laws of physics
Science has some marvelous applications and I don’t mean just in the classification of knowledge in the physical world. The laws of physics, especially those delineated by Newton, have some very apropos applications in the spiritual world as well. Even so I do not accept the judgement of the scientific community as to the truth or validity of my spiritual view. It isn’t the scientific community, itself, that is in a position to speak about the spiritual path. Rather, it is the application of the laws of physics to my understanding of the path and the greater universe beyond the physical that is most useful. There are some wonderful things that science has done for the advancement of our understanding of the spiritual world as well as the material although most scientists seem to be unaware of it. That is, the laws of physics are directly applicable to the spiritual realms, when we apply them to our understanding of that which we cannot directly perceive through the application of only physical criteria.
Let me give you some examples. The most familiar example is Newton’s third law of motion which simply put states that, “For every action there is an equal and opposite reaction”. This is the most often used example of a law of physics being applied to the path because it is a perfectly clear statement of the law of karma, also stated by Jesus when he said, “As you give so shall you receive and as you mete so shall it be meted unto you”. The fact that science can show that it is a law upon which the physical universe organizes itself is a means of understanding how the spiritual realm functions as well. The spiritual realm may work according to laws not so much instituted by God as a conscious choice, reflecting capricious feelings of vengeance or pleasure, but rather as an unavoidable extension of His very being, inexorably stamped on the fabric of the universe by the nature and personality of its’ Creator.
Another example, less commonly referred to but equally applicable is Newton’s first law of motion. A body at rest, (if you can find one), will remain at rest unless acted upon by an outside force. Conversely, a body in motion tends to remain in motion unless acted upon by an outside force. This is a very clear statement of the action of habit. The law manifests in the physical plane as inertia but in the emotional plane as habit and in the mental belt as what we often refer to as ‘thinking inside the box’ or preconceived ideas. A personal paradigm might be said to be a habitual way of thinking that we become so set in that we can't see outside of it. Setting aside for a moment the things that we think of as physical habits, like narcotics, (although the comparison even there is still quite apt), think for a moment of people you have met who tend to be ‘angry’ people, or controlling people, or are addicted to eating, sex, or lying. Aren’t these ‘habits’? We usually write our personality traits off by saying, ‘well, that’s just who I am…, I can’t change’, and let it go at that. This is because our habitual way of acting has become so set that we have come to see it as who we are rather than how we act. What people usually mean when they say that they can’t change is that the trait they are speaking of is too ingrained. They mean that it would be so hard to change that it becomes who they see themselves to be. Therefore, they can’t imagine putting forth the level of energy it would take to overcome the momentum of their behavior and they don’t see a good enough reason to try.
Regardless, I am always skeptical of the statement, “I can’t change”. I would think that the fact that not everyone is like ‘that’, (whatever ‘that’ is), would be evidence of the fact that we CAN change. If you set up a particular vibration within the emotional makeup of a being, (like anger or sexual gratification), that vibration will tend to maintain itself especially if it is continually fed energy as habits so often are. This is especially true if its' action gives rise to a rush of energy that reinforces our desire for its' continued existence by creating a feeling of pleasure much as we see in the Skinnerian model of behavioral modification.
Let me give you some examples. The most familiar example is Newton’s third law of motion which simply put states that, “For every action there is an equal and opposite reaction”. This is the most often used example of a law of physics being applied to the path because it is a perfectly clear statement of the law of karma, also stated by Jesus when he said, “As you give so shall you receive and as you mete so shall it be meted unto you”. The fact that science can show that it is a law upon which the physical universe organizes itself is a means of understanding how the spiritual realm functions as well. The spiritual realm may work according to laws not so much instituted by God as a conscious choice, reflecting capricious feelings of vengeance or pleasure, but rather as an unavoidable extension of His very being, inexorably stamped on the fabric of the universe by the nature and personality of its’ Creator.
Another example, less commonly referred to but equally applicable is Newton’s first law of motion. A body at rest, (if you can find one), will remain at rest unless acted upon by an outside force. Conversely, a body in motion tends to remain in motion unless acted upon by an outside force. This is a very clear statement of the action of habit. The law manifests in the physical plane as inertia but in the emotional plane as habit and in the mental belt as what we often refer to as ‘thinking inside the box’ or preconceived ideas. A personal paradigm might be said to be a habitual way of thinking that we become so set in that we can't see outside of it. Setting aside for a moment the things that we think of as physical habits, like narcotics, (although the comparison even there is still quite apt), think for a moment of people you have met who tend to be ‘angry’ people, or controlling people, or are addicted to eating, sex, or lying. Aren’t these ‘habits’? We usually write our personality traits off by saying, ‘well, that’s just who I am…, I can’t change’, and let it go at that. This is because our habitual way of acting has become so set that we have come to see it as who we are rather than how we act. What people usually mean when they say that they can’t change is that the trait they are speaking of is too ingrained. They mean that it would be so hard to change that it becomes who they see themselves to be. Therefore, they can’t imagine putting forth the level of energy it would take to overcome the momentum of their behavior and they don’t see a good enough reason to try.
Regardless, I am always skeptical of the statement, “I can’t change”. I would think that the fact that not everyone is like ‘that’, (whatever ‘that’ is), would be evidence of the fact that we CAN change. If you set up a particular vibration within the emotional makeup of a being, (like anger or sexual gratification), that vibration will tend to maintain itself especially if it is continually fed energy as habits so often are. This is especially true if its' action gives rise to a rush of energy that reinforces our desire for its' continued existence by creating a feeling of pleasure much as we see in the Skinnerian model of behavioral modification.
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