I began to feel that the metaphor of the door can take us closer to the experiential dimension of spirituality. Metaphors have always seemed to me to be more concrete than concepts.Once the metaphor of the door was established in my mind, I had to give a name to each one of the ten doors. I see the word ‘guru’ inscribed on the main door. A guru is a spiritual teacher who has the knowledge and experience to initiate and guide the seeker through his spiritual journey. Depending on the nature of the guru and the system he follows, the guru then takes the practitioner to other chambers. For instance, if the guru happens to be a mantra guru, he can lead one to the mantra chamber.

For some people, the mantra door is the first to open, and eventually leads them to the guru and/or the devata, the deity. It is the mantra that binds the guru and the seeker together. All mantras carry divine energy, but it is divine energy that is actually the devata. I give this example of the guru, mantra and devata to show you that, in the world of spiritual practice, these chambers are interconnected, and one chamber can open to other chambers.Thus, there is flexibility in entering these doors. You do not necessarily have to start your journey with a guru or a mantra. You could be someone who is more comfortable connecting with a deity, so you can start your journey there. The deity can later connect you to mantra practice and to the guru, and then to other rooms.

There are certain people who, given their temperaments, need to go through some of the doors but not all of them. Such people may find fulfilment in one of these chambers as they move along, and therefore do not need to explore further chambers. Interestingly, it is equally possible that the seeker finds everything he needs in one particular chamber – the very first chamber he enters. For the steadfast, just one door is enough. If one’s focus is absolute, one can see the ocean in a mere drop. For instance, someone may connect with a guru, or a deity, and is able to reach the Divine just through that path.

These days, the body is the easiest door to enter for most people, as they live on the physical plane. By this, I mean that people are deeply influenced by the materialism of the modern world. Yet, being attached to the body does not have to be an obstacle on the spiritual path. In fact, some of our spiritual traditions like yoga and tantra have considered the body to be a temple of the Divine. It is not necessary to bruise the body to pleasure the soul; the body can be a means to reach the soul.

Different body techniques, postures and movements lead to the realization that the body consists of subtle psychic energies. When a person achieves a certain degree of ease with asanas, he will start feeling subtler energies flowing in the body. Focusing on the body can, sooner or later, usher one to others chambers like the breath and the mind. But, as I have explained, the body can also be the end in itself.

Now, there are people whose awareness is focused more on the breath than the body, and they are able to enter the spiritual realm through the breath. Breath is the elusive bond between body and mind. It is ‘elusive’ because most people know how the body or the mind feels but not how the breath feels. A whole range of breath practices, such as pranayama and pranavidya, has been evolved to help them.

One can also enter the spiritual plane through the mind. In raja yoga, which is the yoga of the mind, the significance of physical training is minimal; all one needs for mental practice is a stable and relaxed sitting posture and some degree of breath control to enable the mind to settle on the object of concentration.

Sometimes, you will encounter difficulties or blocks in your sadhana, and this may necessitate experiencing other rooms so that those blocks are cleared. For example, you can be someone who is enthusiastic enough to go straight to meditation, but discover that pain in some part of the body is absorbing all your attention. It may then be necessary to go through the physical practice of hatha yoga before resuming meditation.

There are some people who, possessing the subtlest of sensibilities, can walk directly into the chamber of anuttara. This is the final stage of spiritual practice, and it is only a highly evolved being who can reach here directly.

Interestingly, it is equally possible that the seeker finds everything he needs in one particular chamber – the very first chamber he enters. For the steadfast, just one door is enough. If one’s focus is absolute, one can see the ocean in a mere drop. For instance, someone may connect with a guru, or a deity, and is able to reach the Divine just through that path.

These days, the body is the easiest door to enter for most people, as they live on the physical plane. By this, I mean that people are deeply influenced by the materialism of the modern world. Yet, being attached to the body does not have to be an obstacle on the spiritual path. In fact, some of our spiritual traditions like yoga and tantra have considered the body to be a temple of the Divine. It is not necessary to bruise the body to pleasure the soul; the body can be a means to reach the soul.

Different body techniques, postures and movements lead to the realization that the body consists of subtle psychic energies. When a person achieves a certain degree of ease with asanas, he will start feeling subtler energies flowing in the body. Focusing on the body can, sooner or later, usher one to others chambers like the breath and the mind. But, as I have explained, the body can also be the end in itself.

Now, there are people whose awareness is focused more on the breath than the body, and they are able to enter the spiritual realm through the breath. Breath is the elusive bond between body and mind. It is ‘elusive’ because most people know how the body or the mind feels but not how the breath feels. A whole range of breath practices, such as pranayama and pranavidya, has been evolved to help them.

One can also enter the spiritual plane through the mind. In raja yoga, which is the yoga of the mind, the significance of physical training is minimal; all one needs for mental practice is a stable and relaxed sitting posture and some degree of breath control to enable the mind to settle on the object of concentration.

Sometimes, you will encounter difficulties or blocks in your sadhana, and this may necessitate experiencing other rooms so that those blocks are cleared. For example, you can be someone who is enthusiastic enough to go straight to meditation, but discover that pain in some part of the body is absorbing all your attention. It may then be necessary to go through the physical practice of hatha yoga before resuming meditation.

There are some people who, possessing the subtlest of sensibilities, can walk directly into the chamber of anuttara. This is the final stage of spiritual practice, and it is only a highly evolved being who can reach here directly.

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