How do we transform our self? There are two kinds of transformation, worldly and spiritual. Many people have goals toward specific successes in the world, such as a better relationship, or a rewarding career or more fun and so on. On the other hand, many people are going through transitions, or a personal crisis in their lives, and they may seek out more transcendent or spiritual solutions to problems. Or perhaps, they want to have a spiritual connection or experience as a means to find themselves.
It may be a surprise to the reader that even though these two paths appear different and of course, they are to a certain degree, there is a way in which both of these directions are similar.
The direction towards success in the world and success in the ’spirit’ both do similar things: they attempt to transform our basic structures, or what the ancients referred to as the ‘faculties’. There is common sense to this. If a person is not getting along well in the world, or he or she is troubled, confused or having any negative experience, it is usually because they are using their basic structures, instruments or faculties in an inappropriate manner.
For example, if a person has a gambling problem and they are depressed, because they have a strong compulsivity towards this and it is complicating their life, then he or she can analyze or take a close look at these problems and find that the core structures are in a ‘negative’ position. Their motivations, thoughts, feelings and actions were in a negative position.
What are these key structures, centers or faculties? There are many lists, and a simple, generic one is mind and body. To be more precise, we can add emotions, movements and instincts. An exact list is not important, but it is vital to understand that both secular and sacred traditions aim, and give precise exercises to transform these basic structures.
What is a true transformation? I believe that a true transformation occurs as a result of bringing both of these well trodden aspects of life together, the transcendent and the immanent. To do this requires that you use different trainings to transform the normal structures that we use in our daily life. When we do this in a certain manner, we will discover that we can achieve both things: a functional and successful entry into into worldly life, and also to realize a deeper part of the mind, which is transcendent.
When we tune into both aspects: being in the world and at the same time, paradoxically, transcending it, through contacting a deeper state of our mind, we “awaken” to our true condition.
We not only know who we are, but through the production of deeper qualities, understand how to act appropriately in the world. We do not just focus on one process: only success in the world, or on the other hand, only success in the spirit or ‘transcending’ our ego or normal, conditioned self. Through this we transform our self, because our normal means for acting in the world have been profoundly altered - through training - and secondly, we feel spiritual, as if there is a greater purpose to our life and journey in this world. This is real transformation.
It does not intrinsically need any specific religious orientation, nor does in involve any specific social status or outcome. It fulfills the great living process of ‘being in the world, but not of the world’.
Being in the world, means that one creatively can navigate those social processes that are appropriate and to apply deeper Qualities to them, thereby rendering them, “meaningful”. On the other hand, through letting go of many of the intrusive, mechanical and compulsive thoughts and feelings, one can discover or realize our intrinsic internal nature nature, which is both empty and deep. This also produces peace and understanding, working alongside of the aspect of our self which is “in the world”.
We do not have to push back and forth: first being wordly and then, through frustration with this, push ourselves into the transcendent. Through one process and training - re-organize our core structures - enter both guadually and completely.
This “work” is always ongoing. It is never completely finished; otherwise, there would be no reason for being here on this planet. It appears that this is some kind of large “growth school”. Nevertheless, we can always feel that wherever we are in our process, it is “perfect” in its creative potential. It is always as it should be, even though growth and improvement is required.
For example, if I get angry because someone who I care about does not notice me in the way that I need, then that anger is “perfect” in its unfolding. It is not as if it is not suppose to be there. (Of course, it is always more beneficial or wise, not to not express this anger outwardly, which may in turn cause repercussions). However, we can use this anger as the precursor of growth and transcendence. That is also perfect.
William Edwards
Author, Trainer
The Skill of Wisdom
www.wisdomskill.com
wisdomskill@gmail.com
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