Rarely has the World of Spiritualism seen individuals that EVOLVE and attain a higher state of thought early on in their youth. Two spectacular examples of such elevated souls were the Paramacharyas of Kanchi Kamakoti - Maha Periyava, and Sringeri Sarada Peetham - Abhinava Vidya Teertham.

The evolution is usually a gradual process that progresses with the natural ageing process.  This is probably due to the need to experience Karma as a primary requirement of the evolutionary process. The PARAMACHARYAs probably carried over their super human abilities from prior births on this planet. 

As we go through the process of physical ageing, our role and responsibilities also undergo significant changes. THE PURANAS HAVE IDENTIFIED FOUR STAGES IN THE LIFE OF AN ORDINARY HUMAN BEING - Brahmacharya, Grihastha, Vanaprastha and Sanyasa.  Ideally, each person is supposed to have a period for growing up and learning (Brahmacharya),  a time to discharge one's responsibilities to the family (Grihastha), a phase in which a person gradually withdraws (A Vanaprastha Sanskrit: वानप्रस्थ), is a person who is living in the forest as a hermit after partially giving up material desires. Vanaprastha ashram is the third stage of life in the Vedic ashram system, when a person gradually withdraws from the world (though in the modern world it is not possible to live in the forest).

The final phase of SANYASA is a complete withdrawal from worldly desires and entails only the pursuit of MOKSHAM.

The physical and social progress is mostly KARMIC, and happens in a predetermined manner.  The "effort" by the individual is to simply follow KARMIC forces.  Intellectual development is largely dictated by the need to meet the requirement of the external world, such as formal education,  obtaining training in job requirements.etc. "NEEDS" originate from KARMA.  The thought process devices the means to fulfill the "Need".

During this process of physical and social development, the thought process also should evolve.  This will not happen through KARMIC forces.  So a conscious effort has to be made to LEARN, INQUIRE, and EVOLVE THOUGHT.  Unless this evolution happens, the individual will remain in the Grihastha stage. 

The ROOTS of THOUGHT are different at each of these stages.  In this analysis, the word "Root" is used in the sense of being a motivator or the propellor of the thought process.  As we move from one stage of life to the next, the roots of thought MUST also evolve in a synchronized manner.  To a certain (minor) extent, the external world events will force this transformation to happen, whether we seek it or not.  "Roots" will undergo transformation as life moves on, and will also be influenced by the "external world" events. But the bulk of the change must be made consciously and with complete awareness.

Brahmachari and Grhastha Phases

Thought, during the Brahmachari and Grhastha stages experiences KARMIC forces.  Usually, during this stage, the main impact will be the experiencing of alternating forces of success/failure, wealth/poverty, fear/courage, happiness/sadness etc.  The motivators of thought during this phase are usually DESIRE,  SENSE PLEASURE,  OWNERSHIP, INSECURITY, PROJECTION of the SELF,  These are typically described as the dreaded six Arishadvarga:in the PURANAS- Kama, Krodha, Lobha, Moha, Mada and matsarya — envy, jealousy, show or vanity, and pride.

When these six Arishadvanga are dominant, there is no inclination to turn inward, because the MIND is fully engaged in grappling with the forces of the external world, which is unquestioningly accepted as REAL.

The Root of the thought process is what the Puranas are very particular about.  The attributes driving the thought process has a direct link to the Karmic events that will be perpetrated.  It is essential that the root should not originate from fear, ignorance, and the Arshadvanga.  The root of knowledge should be acknowledged as Easwara. 

More on the Roots of Thought in a later section of this web page.

Vanaprastha Stage

The next stage of development occurs only when the inward turn of the MIND happens.  One by one the motivators of the thought process, that related to the external world are dropped. 

This is the most critical stage of the evolution process. Try as we might, we cannot but come to the conclusion that some essential ingredient of life is lacking in us, when we pursue material objectives. 

This is the point at which one has to actually make the choice consciously to delve into the Paramathma's teachings.  The decision to make the attainment of  the higher goals of life as the primary objective  should be taken at this point. 

In order to learn to raise the thought process above the roots laid by Karma, one has to have first experienced Karma and its pitfalls.  One must also be convinced of the fruitlessness of pursuing material ambitions.  Worldly activity must be restricted to only taking in what is required for sustenance.  Nothing more should be pursued.

A conscious effort must be made to eliminate, fear, desire, insecurity, from the roots and motivating forces of the thought process.The only way in which conviction is developed and retained is through learning and experience.

Roots can be formed in the mind only through conviction in Truth, Permenance, and selflessness.  The ability to distinguish between; Transient and Permenant,  Truth and Fiction, Reality and Illusion, as well Dharmic and Adharmic occurances is of primary importance in developing the appropriate roots of thought.  Recognition of the Temporary Nature of the Material World and the need for permenance is one large motivator of thought in the right direction.

One other major motivator of thouht at this stage should be the  observation of the clear relationship between our everyday lives and the inner spiritual/intelectual development.  

Acceptance of change (for the better) that occurs in our daily lives through the pull back of Karmic forces is the key to strengthen the progress in the correct direction.  Recognition of this association will be a major motivator for further intellectual advancement. 

LEARNING about the inner self happens only when the thought process accepts the observed external world as a reflection of the inner self.  When this acceptance happens, the thought process begins to make changes to the inner self based on observed experiences from the external world.

AT this level the thought process should be turned inward and all events in the external world must be only viewed with an effort to understand, control and direct the internal world. 

This process of reaching into the inner self using the thought process is not likely to occur without development of appropriate tools. Development of tools of thought to access the internal world should be a priority.  

Observation of the inner self and identification of the motivating forces of thought requires the detachment of the observer  from the observed. Detachment is a primary requirement for rising above Karmic forces. Detachment is attained only by attributing all observed phenomena to Easwara (as the ultimate and only cause).

When the thought process slowly but surely casts off its layers of ignorance about itself, about the external world and develops the tools to translate external world events into knowledge of the self,  the evolution that takes place will have two major impacts on the individual's earthly existence. 

One is the challenges posed by Karmic events will begin to evaporate. 

The other is that the true perspective capabiliity of the mind will increase many fold and transport the mind to a level of existence that is unleashed from the limitations imposed by thoughts of "I" and "Mine" (Ownership of all that is perceived including the thought process).

When we are ready to transcend this level, the mind will cease to be burdened by the problems of this world. The mind will also not be attracted by the temptations of this world.  Karma will be discharged with detachment.  There will be no relationships that are sought to be established.  All fellow beings will be viewed with a sense of oneness, acceptance and forgivance.

In the absence of worldly motivators and drivers, the thought process is ready to move to the next level, which is REALIZATION.

When all the negative forces are minimized and eliminated one after the other,  the positive aspects will rise to dominate the Mind.

When this level is transcended, the mind is freed from its Karmic Roots.

SANYASI PHASE - REALIZE EASWARA AND WATCH KARMA DISAPPEAR.

This is a transformation that occurs when true knowledge of the self overrides all other perceptions.

The Control of the mind is surrendered entirely to Easwara. 

The mind will not be limited (in its capability to visualize) by the Earthly limitations of space, time, the pulls of physical forces,  bodily an d emotional needs.  In transcending Time and Space, the mind will perceive the absolute Truth.  

The roots of thought will not be for the material gain of the self.  

A tranquil state of existence will be attained. 

This is described as the state of SAMADHI, which is:  a state of complete control (samadhana) over the functions and distractions of consciousness.

Samādhi is described in different ways within Hinduism such as the state of being aware of one’s existence without thinking, in a state of undifferentiated “beingness" or as an altered state of consciousness that is characterized by bliss (ānanda) and joy (sukha). 

When Sanyasi Level is transcended, the mind is freed from Earthly bondages.  

When thought is - 1.  Selfless,  2. Without any attachment, 3. Originates from kindness and consideration for others,  4. Sees all occurances as caused by Easwara, 5.  Does not differentiate between the self and the rest of the universe, 6. not motivated by attainment of pleasure, success, happiness,  7. not motivated by ownership,  then, the individual is on the path to attainment of Moksham.

IT IS NECESSARY TO MAKE ONE IMPORTANT DISTINCTION BETWEEN THE THOUGHT PROCESS AND THE WAY OF LIFE THAT WE CHOOSE TO LIVE.   THESE ARE MUTUALLY INTERDEPENDANT FACTORS.  HOWEVER BOTH ARE ENTIRELY DIFFERENT PHENOMENA.   THE PARAMATHMA'S TEACHINGS ARE DIRECTED TOWARDS STRUCTURING AND CONTROLLING THE THOUGHT PROCESS ONLY.  AS A RESULT OF THIS STRUCTURING, IF DONE CORRECTLY,  ONE'S WAY OF LIFE WILL ALSO UNDERGO CORRESPONDING CHANGES.  THE VICE VERSA SITUATION ALSO WILL WORK, HOWEVER,  IT IS NOT POSSIBLE TO STRUCTURE ONE'S WAY OF LIFE WITHOUT FIRST STRUCTURING THE THOUGHT PROCESS.

So the Paramathma says that if you want answers to your questions, then learn to look inside yourself and consider the external world as the product of your thought process. 

Developing this outlook is very very important and is a fundemental requirement to making progress in the evolution of the thought process and in transcending this world.  

If we really think about it, the only object that the mind can control, is the thought process.  Everything else has been placed beyond our reach.  All other actions that we perform and witness are driven by our Karma.