I have been pretty busy the last two weeks; I went to the Ashram for Guru Purnima (which is a little foreshadowing about my next post is the series, “How Do You Qualify Yoga“). Then, as I had been posting for the last few months. Ma Tri came to visit and it was sublime. The following post is the original I submitted to United Intentions. It will probably be edited in their version; but, it’s my first venture into being a guest blogger!
Descartes famously said, “I think therefore I am.” In this statement he is proposing that we are a collection of thoughts which coalesces into the human entity. Well, this is in stark contrast to several spiritual traditions, such as: Buddhism, New Thought, and the Himalayan Tradition (a convergence of three North Indian philosophies). These traditions believe there is one source, one power in the Universe, however, it is called by many names. For simplicity sake, in this article I will refer to it as the Center of Consciousness.
According to the aforementioned, and many other, traditions, at our truest level we are one and the same with the Center of Consciousness. However, we take on a layers of false identities. Consider a newly born baby, they do not know their name, sex, or race. All of these are identities which, over time, are bestowed on them.
The term “false identity” should not be considered a negative one. Without taking on some of these rolls we wouldn’t be able to work, have relationships, or procreate. The challenge is to see beyond what feels so real to us. The way that we set down the identifications, is through practices which take us inside: meditation, contemplation, gratitude, and intentions work to bring us through our roles towards the Center of Consciousness.
In the Himalayan Tradition, the main identities are considered to be bodies, or sheaths, which, like a lampshade veil the truth that at the Center we are indescribable pure potentiality. This tradition also views the mind as an instrument through which the Center of Consciousness experiences the world. When the mind is polished through the aforementioned practices, we see clearly who we are and the world around us. In one Buddhist tradition this is called Vipassana, clear seeing. We can see that negative thought patterns, prejudices, fear and hatred are a result of the clouded and dusty lens.
Meditation is the way we train our mind to not be swayed by its natural fluctuations. Contemplation is the practice of holding higher vibrational thoughts which point us, like a compass, towards the Center. Gratitude practices, like contemplation, remind us to focus on what is working in our lives. The more gratitude we offer the more we realize we are blessed and often have more resources available then we realize. Gratitude increases generosity. Lastly, intentions, which are synonymous with affirmative prayer, are how we point our crystalline laser mind on the whatever goal we want to accomplish.
When we declare an intention and use our adjunctive practices to keep our mind translucent, we are saying to the Universe that this is what we truly want our lives to look like. But, the “Universe” is not some force outside of us. As mentioned, we are one and the same with the Center. If we truly want something to manifest in our lives, intentions just remind us that in the world of apparent duality, we are who we are seeking at the core.
Intention setting is not to be mistaken with manipulation; as stated adjunctive practice provide clarity. If we are “tuned in” our intentions will be set for the greatest good, not for mere selfish gain. Furthermore, since there is only one Center all of ours are one and the same. When we set intentions that are positive, we raise the vibration of the planet as a whole. Setting intentions is a spiritual practice; it is an opportunity to inherit your birthright which is whatever you intend it to be!