Wavicles and Bit-lets

Imagine you are made up of an incredibly large number of tiny, tiny particles.

Further imagine that each of those particles are actually not tiny spheres, but tiny wavicles, field-lets --little fields-- of energy.

Boggle your imagination even further and imagine that each wavicle, each field-let, is actually made up of teeny-tiny bit-lets of consciousness.

A few more boggles and your imagination can flop down gasping and panting :-)

The tiny wavicles are part of a universe of energy, a oneness of energy, but ranging from near-zero magnitude in empty space to  your daily living energy flows to raging infernos of tsunami-size waves inside billions of blazing stars.

Imagine consciousness bit-lets to be exactly like the energy wavicles - part of one single undivided universe, one wholeness, but immensely dense in many places or in many beings and near-zero in others.

The consciousness in or of your body and mind compared to beings of immense awareness, of immensely dense consciousness, is like the energy in your body versus the inferno in a living star.

Imagine consciousness bit-lets, now wavicles, become, manifest as, energy wavicles. 

Difficult? Impossible?

No more difficult or impossible to imagine than to understand that your body is made up of subatomic particles, in turn made up of energy wavicles. 

Congealed energy wavicles make up subatomic particles. 

Congealed consciousness wavicles make up energy wavicles.

Progress in laya

The general approach in spiritual progress is:

1. turn attention inward
2. move or let the attention flow to subtler levels progressively
   
3. receive the communication or inspiration from the Absolute more and more clearly

Another perspective:

Dissolution or laya of effects into their causes until the ultimate cause or level is reached. This merges 1. and 2. above since dissolution requires going from the grosser (outer) to the subtler (inner).

Consider this sequence of subtle causes manifesting gross effects, from traditional Samkhya:

1. unmanifest pradhana or prakrti, unmanifest guṇas
   
2. mahat (sattva-predominant, rajas-tamas minimal)
   
3. ahaṁkāra (sattva+rajas, tamas minimal)
   
4. manas (sattvic ahaṁkāra) and
   tanmātras (tamasic ahaṁkāra)
   - impelled by rajasic ahaṁkāra
5. jnanendriya and karmendriya (from manas) and
   pancabhūtas (from tanmātras)
   

A subtlety at the end of this sequence makes the practice of Samkhya - progressive laya - elegantly logical and consistent. All three elements in 5. refer to the sensing and acting of a jiva, an embodied entity, in a "sensed world". Thus, pancabhūtas, matter and/or energy outside a jiva, are known to it only by inward sensations resulting from their impinging on its sense organs - jnanendriyas. Outward interactions with matter and/or energy occur through the karmendriyas.

 Consider a similar sequence, from science:

1. Energy fields
2. Subatomic particles
3. Atoms
4. Molecules
5. Elements, compounds, visible matter - gas, liquid, solid
   

To go from the grosser to the subtler requires greater and greater input of material energy, as from solid to liquid to gas, from gaseous matter to molecules to atoms and so on, to energy fields.

This could be why spiritual seekers, especially the scientifically-minded, believe more and more mental and/or physical effort is needed to go to subtler levels. On the contrary, relaxing more and more in meditation is the real meaning of surrendering more and more. Keeping up the artificial barriers of individuality and holding on to just my mental stuff takes much more effort than letting go.

(Important Note: The physical body does not change appreciably during the spiritual journey. It may become more sensitive and healthier as various kośas synchronise and eating habits become regular and better. But mental or non-physical changes won't automatically result in a fitter or healthier body.)

A systematic inward journey to subtler levels in sāṁkhya-yoga is simply this:

First pay attention to the outside, one sense organ at a time if you like, but letting the attention of each organ drift easily from sensation to sensation. E.g., the sounds around you, without analysis or visceral mental reactions - liking or disliking. Simply let your attention drift to whatever draws it.

Next, pay attention to the sensing organs themselves. Systematic physical relaxation from feet to head will do this effortlessly.

Then move inward even further to the mind, manas, itself. The easiest way is by choosing an infinite or transcendental object, especially one that goes beyond verbal limits, and resting the attention on that. An increase in subtlety and successive laya [1] will occur naturally. This and the following three require guidance. [2]

Next the ego, ahaṁkāra.

Next the discrimination, buddhi.

And finally back to a balanced state. But like a salt doll, which goes into the ocean and loses its tiny amount of individual salt, while "getting" all the salt of the ocean, there's no "I" left to discuss its state.n

Ispiration/communication from the Absolute - 3. in the first sequence at the top of this post - is a matter of experience.

NOTES

[1] In the Sahaj Marg spiritual journey, Babuji describes laya as divided into multiple stages which repeat at each point.

[2] The Heartfulness Way/Sahaj Marg practices, especially meditation and constant remembrance, use this technique with the inner Master as the guide.