why does our consciousness change suddenly from devotional to sensual ccp

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WHYDOESOURCONSCIOUSNESSCHANGESUDDENLYFROMDEVOTIONALTOSENSUAL?

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By Chaitanya Charan das

Question: At one moment we are absorbed in devotional thoughts and then

suddenly at the next moment we become submerged in sensual, even immoral,thoughts. Why is spiritual life so unstable?

Answer: It is not spiritual life that is unstable; it is we who are unstable in ourspiritual life. And our instability is due to our having not yet recognized the gravity

of gravity in spiritual life.

The gravity force in spiritual life

The force of gravity is a simple, real, undeniable fact of existence. If we neglect thisforce, we will naturally, obviously, inevitably be pulled down by it and will fall to

disaster.

Material desires comprise a similar gravity force that acts on us by dragging ourconsciousness down to the material level. If we neglect this force, our consciousness

will naturally, obviously, inevitably, be pulled down by it to sensual contemplations,and we will fall from our devotional standards to disaster.

The difference between these two gravity forces is not so much in how they act onus as in how we react to them. Our recognition of the reality of the gravity force

that acts on physical objects is default and deep-rooted, so we take the necessary

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precautions instinctively. If we are standing and need to be seated, we dont lowerourselves into thin air; we lower ourselves onto a chair.

However, our recognition of the reality of the gravity force that acts on ourconsciousness is usually casual and superficial, so we rarely take the necessary

precautions instinctively. If we are doing a devotional activity that absorbs ourselvesin remembrance of Krishna and need to engage in a worldly obligation, we rarely

think whether that activity will preserve our devotional consciousness; we just startdoing it. Metaphorically speaking, we shift from a standing position to a sittingposition without checking whether there is a chair to sit on. No wonder then that the

gravity force of our habitual material desires starts immediately acting on us and

pulling us towards worldly indulgences. Consequently, our consciousness that wasat one moment peaceful, even blissful, becomes at the next moment turbulent, even

malevolent. The cause for this disconcerting change is straightforward: gravity.

Generating an anti-gravity force

If we dont wish to be pulled down, we need to first contemplate on the reality andthe gravity of this gravity force. This contemplation will impel, even compel, us to

take seriously the Bhagavad-gitas direction (8.7) to keep remembering Krishna evenwhile doing our worldly activities. Remembering Krishna generates an upward anti-gravity force that can not only arrest our fall but can also propel us up.

We may wonder: how can we do both these things remember Krishna and do ourworldly duties - simultaneously? It is an art that we learn by practice and experience.Foundationally, learning the art requires an authentic and pervasive devotional

intention, wherein we truly want to offer our full heart, our whole life, our entire

being to Krishna. When this honest and fervent intention permeates our veryexistence, then all our activities even our worldly obligations will have a

devotional purpose. Thereby we will be able to meditate on how the particularactivity that we are doing is connected to Krishna, indeed, is meant for Krishna. This

meditation will keep our consciousness at the spiritual level or at least somewherenear it.

Of course, a life-defining devotional intention doesnt appear automaticallyovernight; it needs to be carefully nurtured to maturity. For most of us at present,

this intention is likely to be in a nascent stage. To ensure that it grows smoothlyand swiftly, we need to invest adequate time in core spiritual activities that nourishus with divine happiness and thereby strengthen our devotional intention. These

core spiritual activities include chanting, hearing and studying scriptures, engaging inDeity worship and rendering direct devotional service.

Investing adequate time in core spiritual activities doesnt mean only weekend visitsto spiritually vibrant temples or occasional pilgrimages to energizing holy places. Italso means diligent engagement in our daily morning spiritual practices or sadhana.This sadhana acts as a daily generator of an anti-gravity force that counters the

unavoidable effects on our consciousness of our worldly engagements. Our dailyworldly activities expose us to material desires that pull our consciousness down

towards materialism. In protecting contrast, our daily devotional practices engenderwithin us spiritual desires that pull our consciousness up towards Krishna. If wedont engage in sadhana daily, then we will have no force to counter or even check

the gravity force of our default material desires. Consequently, we will fall freely,quickly, disgracefully to sensuality and immorality. Even if we engage in dailysadhana, but dont engage in it diligently if we engage in it ritualistically or

mechanically or perfunctorily just to get it over with, then such sadhana will notgenerate an adequate upward force to cancel out the downward force. We will

therefore undergo a slow downward fall that may eventually terminate in devotionalmisfortune. Our daily sadhana needs to be so intense that it generates a sufficientupward force, sufficient to not only reverse the daily downward motion but to also

slowly but surely push us upwards closer and closer to Krishna.

Spiritualizing our worldly obligations

In addition to our daily sadhana, we need to spiritualize our remaining day as muchas possible. Most of us cant engage in directly devotional activities throughout our

entire day or even for a majority of the day. We spend much of our daily time inprofessional, familial or bodily activities. Though these activities may not be inthemselves spiritual, they are still spiritualizable.

While trying to spiritualize these activities, we need to take a vital, indispensable

precautionary measure: stay away from, or at least minimize contact with, stimuli

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that exert an overwhelming gravity force on our consciousness. These stimuli willvary depending on our specific history of past lapses and indulgences. We need tocarefully ensure that we dont unwittingly allow that black past to darken our

present and future. If, despite our best efforts, we somehow get subjected to theseprovocative stimuli, we need to have an emergency action plan ready to countertheir insidious effects. This action plan which is essentially our personal SOS call to

Krishna can include earnest chanting, heartfelt praying, contemplating on anilluminating scriptural passage, recollecting an inspiring spiritual experience or

contacting a trustworthy spiritual mentor or devotee-friend.

On a more positive note, the means for spiritualizing our worldly activities range over

a broad spectrum that can include the following:

1. Hav ing, whenever poss ible, a background devotional stimulus like spiritual music or a picture of Krishna

or a fellow devotee as our work-partner

2. Ta king, whenever practic al, periodic short breaks to remind ourselves of our devotional purpose

3. C onsc iously offering to Krishna at their starting and ending those worldly activities whose nature and

press ure makes it difficult to remember him while doing them

There is no set standard formula for how each one of us can remember Krishna.This is not a deficiency, however. It is a facility, an opportunity to exercise ourindividuality and creativity within the scriptural framework for the practice of Krishna

consciousness. Because all of us are unique and the worldly circumstances in whichwe function are also unique, we will need to improvise and innovate to find the ways

that work best for us in preserving our devotional consciousness. If we showKrishna the sincerity and intensity of our desire to remember him, he will guide us,

as he promises in the Bhagavad-gita (10.10). His guidance may come in the form ofpenetrating insights that enable us to see demonstrations of his teachings even inworldly events. Or it may come in the form of ideas and techniques by which we canremember him more and better while being externally engaged in worldly activities.

Or it may come in many other ways all of which make life in Krishna consciousnessunpredictably exciting.

To summarize, by carefully cultivating remembrance of Krishna, we will not only

prevent its dangerous yo-yo-like swings but will also preserve its steady upwardtrajectory towards Krishna.

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