The Quest to Establish the Connection to the Higher, Subtler, Causal Planes of Existence

At a certain point in life, an individual begins to appreciate that the surface events, surface ‘facts’, the ‘reality’ of the external world are all derivative results, with the causal forces and energies active on more subtle planes or domains and creating from that place, the physical forms that we respond to on the physical plane.

The Mayavada holds that our fixation on the external world is an illusion, ‘maya’, and it is our job, if you will, to transcend the illusion through focus on the ultimate reality that underpins that illusin.

There was a famous motion picture in the West some years ago called ‘The Matrix”. In that film, human beings were wired into an illusory world where they acted, but in reality it was a computer generated simulation within which they were living. This is more or less a parable for the illusion that our daily life is based on.

Another motion picture, Avatar, depicted an individual who was physically disabled due to war injuries, and who was restricted to a wheelchair for mobility. He entered a program where his waking consciousness was put to ‘sleep’ and he entered into the body of an other being in another world, where he was free, strong, mobile and able to enjoy life without the physical limitations of his physical body. When he returned to the physical body, he was back in the wheelchair. He eventually chose to live entirely in that other domain. In that case, the limits of the physical world were overcome by shifting the consciousness into another plane, or domain, or world, however anyone wants to define it. For the individual, the alternative domain was far more satisfying than the ‘real’ world of the physical, external consciousness. He also got in touch with the wider, universal spiritual creative force of existence in this other domain.

Plato illustrated the distinction between the externally perceived reality and a deeper truth of existence in the metaphor of the cave. People in the cave thought they were experiencing the reality, while the actual world was outside and not directly perceived by them.

Once we recognise that the causal plane is our ultimate source of truth and significance in our lives, we naturally aspire to come into contact with that truth. This is the beginning of our yogic pursuit and our attempt to explore the inner reality that puts us in touch with this causal plane of existence. We turn our sight inward and upward, away from the external world and its impressions and focus on breaking through the barrier that separates us from that higher truth.

The Isha Upanishad notes that the face of Truth is covered by a brilliant golden lid and we must find a way to the other side of that barrier to experience the reality. Whether we call it a yogic practice, a vision quest, or a mystic journey, the path takes is into these realms, starting with the inner vision, to discover the ultimate truth of our existence.

When one first enters the inner realms, one can be overwhelmed by the force of the vision or the experience and thereby we can be misled by the intensity into validating everything we experience as truth. In reality, we need to be able to distinguish the different forces there, just as we need to do in the outer world. There are forces that are beneficial, as well as those that have their own motivations and intentions, not necessarily aligned with our best interest. It is therefore recommended to work with an experienced practitioner or guide who can help one sort out what one is experiencing and thereby help to avoid the worst outcomes.

Sri Aurobindo writes: “People value visions for one thing because they are one key (there are others) to contact with the other worlds or with the inner worlds and all that is there and these are regions of immense riches which far surpass the physical plane as it is at present. One enters into a larger freer self and a larger more plastic world; of course individual visions only give a contact, not an actual entrance, but the power of vision accompanied with the power of other subtle senses (hearing, touch, etc.) as it expands does give this entrance. These things have not the effect of a mere imagination (as a poet’s or artist’s, though that can be strong enough) but if fully followed out bring a constant growth of the being and the consciousness and its richness of experience and its scope.”

“People also value the power of vision for a greater reason than that: it can give a first contact with the Divine in his forms and powers; it can be the opening of a communion with the Divine, of the hearing of the Voice that guides, of the Presence as well as the Image in the heart, of many other things that bring what man seeks through religion or yoga.”

“Further, vision is of value because it is often a first key to inner planes of one’s own being and one’s own consciousness as distinguished from worlds or planes of the cosmic consciousness. Yoga-experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or with some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience. Even when it is not that, — for one can go to experience direct, — it can come in afterwards as a powerful aid to experience; it can be full of indications which help to self-knowledge or knowledge of things or knowledge of people; it can be veridical and lead to prevision, premonition and other openings of less importance but very useful to a yogi. In short, vision is a great instrument though not absolutely indispensable.”

“But, as I have suggested, there are visions and visions, just as there are dreams and dreams, and one has to develop discrimination and a sense of values and things and know how to understand and make use of these powers.”

Sri Aurobindo and the Mother, Powers Within, Chapter XIX Occult Powers of the Subliminal, pp. 151-152