From Sthula to Sukshma: The Journey of Spiritual Practice

This article was originally posted on the Varnam Substack.

There are many types of religious practices, but not all may suit everyone. Based on the levels of sattva, rajas, and tamas, your affinity towards a practice may vary. Think of each of us as:

α * sattva + β * rajas + γ * tamas

Depending on the values of α, β, and γ, you may enjoy going to temples but not like sitting for meditation. You may like reading the Upanishads but not enjoy chanting. Whatever the practice, the goal is to increase the value of α and lower β and γ.

This journey involves many intermediary states, starting with a focus on the gross and moving to the subtle. Our senses constantly show attractive sights and trigger thoughts about what’s next. The goal of practices in Sanatana Dharma is to take you from the sthula (gross) to the sukshma (subtle). Let’s explore two concrete examples from the field of meditation and japa.

In Raja Yoga, the goal is to awaken the dormant energy in your body and make it rise from the base of the spine to the crown of the head along the sushumna nadi, which can be imagined as running parallel to the spinal cord.

Yogic anatomy defines seven chakras—whirlpools of energy, whirling constantly and exhibiting myriad colors—at different parts of the sushumna nadi. The seven chakras are the muladhara, at the end of the spine; swadishtana, just above the reproductive organs; manipura at the navel; anahata at the center of the chest; visudha at the throat; and sahasra at the crown of the head. There are different colors, symbols, and sounds assigned to each of these chakras.

Each chakra has a unique symbol and meaning. The muladhara is represented by a square and symbolizes gross matter. The swadhistana, represented by a crescent, symbolizes the liquid state. The next three are represented by a triangle (fire), a star (vayu), and an oval (akasha). The last two are of a different league. As the Kundalini rises, it goes from gross to subtle.

Some people cannot meditate and find japa more conducive to their nature. While Kundalini goes from gross to subtle, japa also has variations. Ideally, you want to do silent japa because only one sense is involved. However, beginners who start with silent japa may find themselves snoring or lost in deep thoughts, indicating insufficient concentration. Such individuals are encouraged to do japa louder, engaging multiple senses. For those who cannot focus on a single mantra like “Om Namah Sivaya,” chanting something more involved like the sahasranama is recommended. If even that is challenging, bhajans with musical instruments are suggested to engage both jnana and karmendriyas, reducing the chances of the mind wandering.

Attention is the beginning of the spiritual journey. As practice becomes perfect, you ascend to higher planes where realization is possible. This one-pointedness comes through regular and incessant practice, as Patanjali has said, ‘Nairantarya abhyase.’ There are no shortcuts. As the influence of senses diminishes, deep mental states are achieved, and eventually, from a state which language cannot describe, realization is attained.

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