21-days to re-shape our mind, individually and collectively. Great! Let’s take this chance!

We may, or not, believe Maxwell Maltz’s experience* that affirms the power of a 21-day commitment to change a habit. In fact, this belief has influenced so many people around the world, and is part of so many current self-development practices, that today, it is no longer important to know whether Maltz’s statement is scientifically proven or not. To some extent, when millions of people believe something, it makes it powerful enough to become true, because our belief creates our experience, our reality.

So, how many days to change a habit? How many days to re-shape a mind?

What is a habit?

A habit is a propensity, easily and rapidly created, to repeat the same thought or behavior. As soon as one thinks, or does, the same thing 3 times or more in a row, one will think or do the same thing again, without necessarily being aware of the process.

Habits take their strength and their compelling power from 2 ways of the human being’s functioning, which unfolds simultaneously and unconsciously. The first is the natural way the Divine has planned mankind’s evolution. The brain consumes the larger part of energy of the
whole body-mind organism, despite of its weight, which is about 3% of the total body weight. Thus, in order for the brain to evolve sustainably will require the natural tendency to decrease the amount of energy it consumes at each instant. Practically, avoiding the consumption of too much energy, means for the brain to use the same neuronal connections that are already functioning. Therefore, thinking and doing things the same way, without considering other alternatives.

The mind is like a plow pulled by 2 cows. Once the farmer has put the plowshare at the beginning of the furrow, the plowshare will follow the its path. The deeper the furrow, the easier the plowshare is guided. At some point, the plowshare will guide the cows, by preventing them to change direction! The more a habit has been validated over long, with the tacit agreement of the thinker, the more the habit is deeply rooted in the system. Of course, here, we only consider the habits that have been created in the current life and we don’t take into consideration the generational and systemic patterns.

The subconscious ritualization of our life:

The second way of functioning, as a consequence of the first, is our unconscious inclination to ritualize our whole life in short sequences. This segmentation of our routine makes things easier to handle, and brings back an unconscious sense of comfort and safety that nourishes
our primal reptilian brain. We may observe ourselves and assess, from the time we are waking up until going back to sleep, to which extent our daily life is segmented by rituals that unfold one after the other, always in the same way. Let’s take a short glance at our breakfast time. How many amongst us wake up in the same manner, get out the bed in the same way, do things before breakfast, take always the same beverage, at the same place, at the same time, in the same cup, with the same clothes, with the same food, looking at the same items (be it the flowers or the computer), listening to the same radio-channel in the morning, etc?

From this assessment, it’s is obvious that 80% of our thoughts will be similar to the ones of yesterday. Breakfast may be the first of our rituals. If we don’t pay attention, the whole course of our day is ritualized in the same manner.

A few years back, there was an advertising on a French channel, about a kitchen brand. A man, during a match of football, was running from the living room to the kitchen in total darkness, moving easily from one drawer to another, from one cupboard to another, and in this total obscurity, finding easily everything he was looking for, without losing a single instant of the match which was playing on the living room’s TV. The advertising was supposed to show how the kitchen was smartly conceived and organized, when no more attention needs to be paid, nor light is necessary to find anything. In fact, the advertising showed us the perfect way in which the brain had previously registered all the details of the kitchen by repeating the same gestures, so that the man became capable to do it all in in the dark, while listening to a match of football and eating a snack, before getting back to the living room.

How changing of environment becomes a great chance for changing our patterns:

Habits and environment are deeply entangled. When habits are nourished for long, they becomes patterns. When we behave like our parents, who behaved like their own parents, patterns pass down through generations. Then, to justify our lack of courage to change, we argue that our patterns are written in our DNA. That is untrue, since we know nowadays that we can change our DNA by changing our subconscious mind.

A habit is linked to the environment because the environment (meaning all the detailed parameters and circumstances under which the habit has been created: space, time, sensorial information, etc.) is part of the process of its creation. Whenever the environment changes, the habit may persist or not, depending on how long it is in place with the person and depending on the willingness one wants to invest to change. The habit may persist for a while, as an autonomous force. However, something is missing in the natural unfolding of the habit, which is the missing of the circumstances in which the habit has been created and usually unfolds. The habit may pop up, but with a subtle sensation of something missing, which will occur simultaneously.

Therefore, when it appears difficult to change a habit, or to get rid of a pattern, let’s change our environment. It becomes easier for a smoker to stop smoking when he travels. During his journey, all his environment is new, nothing calls back the cigarette. He may be surprised how he might even forget that he used to smoke.

When our environment changes, individually and, moreover, collectively, let’s be full of gratitude for this blessing, as at that very instance a natural way to re-shape our mind and our attitude towards one another can manifest.

Today, with the confinement, in the world in general and in Auroville in particular, we are experiencing a profound change of environment, which may first lead to confusion and distress. Our habits are agitated, our patterns feel threatened. We may start to wonder about the common sense in which we behaved before this deep shift. Of course, we may continue to behave temporarily like before, but also, evidently, the possibility to behave differently raises, as a consequence of the lack of one essential parameter for a pattern to unfold smoothly: the environment.

Gratitude for this 21-day confinement:

Today it is not that important, whether we are comfortable or not with this 21-day confinement. Whether this law of 21 days for changing a habit is true or not doesn’t make any difference.

Today, let’s behave innovatively! Let’s consider our habits and patterns, individually and collectively, and decide to change! Let’s welcome this little spark of difference and confusion that resonates in us and in our environment, at each second of these new circumstances! Let’s grasp it with gratitude. Let’s finally become compassionate with one another rather than narrowing ourselves down in our so well-known patterns that used to lead us to nothing but selfishness!

Let’s not allow our habits to overcome our new environment and become strong and powerful so that no new conditions will never have any chance to sweep them away.


Facing mental challenges on the spiritual path: reaching equanimity

“Everything pushed to its extreme is transformed into its opposite,” says a Chinese proverb.

The teachings of Sri Aurobindo and Mother give us knowledge and tools to address mental challenges on the spiritual path in an innovative manner.

One of the important challenges on the spiritual path is the difficulty to assess our daily progress. We forget that the consciousness self-appropriates in real time all new information as if it had always been part of its system, and it is therefore sometimes difficult to distinguish what has just appeared from what has been acquired for a long time. Daily illuminations are expected, whereas progress is tenuous and fragile. On the other hand, our progress concerns first the psychic being, so that then changes in our personality may appear.

Another challenge is the persistence of old behaviours. Sometimes we feel like we are stagnating, especially when attitudes that we thought had disappeared since long, reappear. In fact, nothing totally disappears from our system. The uniqueness of our experience means that each of us keeps a conscious or unconscious memory of everything that has happened, of all that we have done and of all that we could have done. A cloud of information constantly surrounds us, like a tank of memories and possibilities.

These old behaviours also represent those antagonistic forces that battle in us, which share our energy and our subtle bodies, and which are perhaps more to be considered as autonomous electromagnetic forces, endowed with a certain power. These thought-forms that we have enlivened during all these years, or that come from older memories, hypnotize us in return. Whenever we fall into a bad habit, a pattern of our personality, we feed electromagnetic fluid, pure vital substance to these constructions that took shape little by little, and who are today real demons who threaten us at every moment.

If we stop feeding them, they will gradually break up, but without ever disappearing completely, as they are part of our system. They are a part of us. When a break of vigilance appears, a surprise, a painful event, a shocking experience, a great stress, our psychic armour may crack. A temporary weakness settles in, which will lead us to lower our defences, while the disappearance of the filters that usually kept away the triggers of our old ‘bad’ habits, will provoke the resurgence of old automatisms, perhaps forgotten, for us to react the exact same way as years back.

These two challenges, the difficult evaluation of our progress and the persistence of old automatisms, make logically appear a third one, the instability of our moods, the difficulty of installing a fair equanimity in our daily lives. This results in a considerable amplitude of the fluctuations of our mental, emotional or even physical states, making us pass from exaltation, from a feeling of total power and irresistibility, to an impression of stagnation, a disappointment, to ‘still and always react in the same way’. These amplitude differences for the mind are like sudden changes in temperature for the physical body. Changing several times a day from cool air conditioning to heat, puts our body through huge discomfort. We sometimes tell ourselves that it was better to stay in a certain state rather than being constantly shifted from one to the other. We also think that, maybe, our previous comfort, when we were still in ignorance and we had not yet started on this spiritual path, was much more comfortable.

Finding the balance We should understand how much suffering procures us the sensation of being alive, because it gives us an object with which to moan and to struggle against. On the other hand, equanimity can give us the feeling that nothing is happening, apparently since the profound changes interest the Psychic Being first. One of my former patients has succeeded, after many sessions, to come out of his depression. Later, he told me that he felt much better but that he was deeply bored.

When periods of lows last for long, the depression threatens to settle in. An innovative therapeutic behaviour would advise to to balance the mood swings, by lowering the peak of the mood rather than waiting to be at its worst. When one is at the lowest, in a depressive state, the neuronal connections are altered, it is difficultto align two constructive thoughts; one could even have difficulty speaking. Our behaviour becomes erratic. It is easier to intervene when we are at our best, but we do not think about it, our euphoria is such that we do not want it, we prefer that this state is prolonged endlessly.

The subconscious mind does not have the same behavioural charter as the conscious one, the reasoning part. In the subconscious mind, there is no distinction between the good and the bad, the true and the false, which are concepts proper to the conscious part. The subconscious mind of a human being is like a 6-year-old child, whose only goal is its safety, before its happiness. It can also be compared to a machine, saturated with programmes that have been implemented throughout our lives by event /emotion associations that continue to run until they have been deprogrammed.

If the subconscious mind does not distinguish between good and bad, according to our conscious human and societal norms, it will only consider the intensity or the amplitude of the emotions and not the history of the original behaviours. Thus, if we intervene on our behaviour when we are in a phase of exaltation, the information will be passed to the subconscious mind that the amplitude is too important. Further, it will have the natural tendency to level it out when the amplitude is identical at the lowest, during a phase of depression. So to say, to bring it back to a balanced level. In addition, the approach will be easier because the cognitive possibilities are intact, or even higher for the return to equanimity, while they are lessened in a phase of depression.

The new difficulties encountered on the spiritual path are always the sign of abilities to solve them, otherwise they would not occur. Ask an eight-year-old child to solve a second-degree mathematic equation; he will not even understand that there is a problem, because he has never come across this matter. Ask the same question to a sixteen-year-old, he will understand the problem because he has already encountered and studied it in school.

In fact, the greater the difficulty the more obvious is the progress on the path, because the difficulty is always accompanied by the ability to overcome it. Alternatively it may prompt the memory that the difficulty has already been solved. We are sometimes almost on a hill, whose shape ahead prevents us from seeing the landscape behind. As soon as we reach the summit, a new hill might present itself. This means that we have already reached the top of the first to be able to see the next one.

In a battle between enemy armies, or a conflict between inner forces, strategists will always try to destabilise the one who represents the greatest danger, while they will ignore the one who is harmless. Being confronted with a mental magnetic storm always testifies our ability to overcome it. To be confronted with these great electromagnetic turbulences, which are these inner demons, attests of our capacity to overcome them.

Otherwise it gives us the opportunity to turn them into friends, which will ultimately lead to the same result: Love and Compassion, to oneself this time, are the only truly effective weapons.

Spirituality and mental topics

An Amerindian tradition reports that shamans, during initiation rituals, offered to the novices substances that propelled them into spiritual worlds, journeys they undertook accompanied, with well-prepared protocols. During these trips, they experienced inner states of consciousness that radically changed their perception of the world and themselves. When the novices returned, the shamans invited them to find these spiritual and inner worlds, only helped by their intention and their personal work.

At the end of these initiations, supporting the student was always required, because if the access to the invisible worlds may be linked to gain new knowledge and possibly new powers, it may also provoke the raising of unexpected threats. The traditional esoteric teachings, illustrated by the new techniques of medical imagery, teach us that the use of drugs, techniques or prayers create possible access to these parallel and / or inner worlds. However, they also increase the porosity of some subtle bodies,
through which adverse forces may interfere and possibly disturb the subject and influence his behavior.

Therefore, on the spiritual path, one may experience concomitantly new sensations and insights, while being exposed to new dangers.

Since ever, but especially today, when Earth’s vibratory frequencies are becoming thinner, individuals and groups are experimenting such new states of consciousness. These experiences may be the peak of a true and authentic inner quest, but they may also arise unexpectedly, caused by substances or practices, or by any situation from which may result a sudden change in existential connection that is reasonable and well-known: fear, confusion, mourning, burn-out, accident, etc.

An intense spiritual experience, even a brief one, places the individual in areas of consciousness that completely transcends his ordinary reality, and can have unexpected consequences on his behavior, his personal development or his social situation. Cases are regularly reported of people who had an experience of spiritual awakening that they could not manage themselves or with a psychological support, and who become totally disoriented and fragile.

In the absence of adequate outside help, these people may face their family or friends, who will refer them to the traditional family doctor who, due to lack of knowledge in the matter and facing a person temporarily disconnected from the conventional social reality with the symptoms of a mental disorder, would act accordingly, so to say at the best by medication, at the worst by hospitalization.

In fact, the line between the spiritual path and the mental disorder can be volatile, especially in our traditional occidental societies, where the standard is required and any deviation from the norm is a potential threat. Many people today can find themselves in asylums, due to their inability to communicate a transcendent inner state, and due to the inability for allopathic medicine to explain and manage suchspiritual breakthroughs.

In the light of the teaching of Sri Aurobindo, and more specifically of the Mother who detailed many similar experiences in “the Agendas”, certain behavioral disorders and/ or “so-called” mental pathologies could today be tackled under the spiritual angle and a new existential understanding, possibly accompanied by new behavioral and / or therapeutic tools.

Like a computer that constantly downloads new updates, human consciousness appropriates in real time any new information it receives, from inside as from outside, as if it had always been part of its system. However, on the spiritual path, any new breakthrough, understanding or insight may be accompanied by new dangers. Some adverse forces involved, which may facilitate access to the inner worlds, may cover
the subject, making him taking insights for the goal, proposing to the personality to use them for egocentric purposes.

Nevertheless, the acknowledgement of these phenomena may bring us new tools to avoid or neutralize the threats. Here again, necessary help is required, in a reassuring and disinterested presence, supported by love and compassion, that are capable to disactivate any attempt to interfere with antagonistic forces.

The spiritual path is becoming more and more demanding for isolated individuals as for the community. It requires a more sustained focus and a commitment towards the unique goal. In Auroville, as in all places of high spiritual energy in the world, we are confronted with such situations, where individuals experience modified states of consciousness, with consequences for themselves and the community. We constantly try to address these consequences collectively, from a practical point of view, by imagining new kind of organizations that are responsible, and from a spiritual point of view, by innovative behavior of help and support.

The basis of this innovative behavior is always love and compassion, which are the only effective tools to neutralize adverse forces.