In the first place, the phrase “according to Hinduism” makes it impossible to provide a response to the issue since Hinduism encompasses such a vast variety of perspectives, systems, schools, faiths, attitudes, beliefs, practices, and philosophies.

Second, the question cannot be answered because, on the one hand, there are perspectives within “Hinduism” that uphold the concept that there are no thoughts, no reality in this world, or, to put it another way, that everything is an illusion, such as the philosophical (intellectual, speculative, and abstract) Advaita. These perspectives disqualify the question from being answered.

On the other hand, there are those who believe that a combination of super-mental training (involving things like thoughts, imaginations, and concentration) and super-physical training (involving things like breathing exercises and physical positions, among other things) can lead to a human being having super-physical capabilities.

Therefore, there are two completely opposing poles: non-existence and the presence of the supernatural. Permit me to respond to the inquiry in a normal way. Simply, in accordance with common sense, and without the use of any Hinduism-specific terminological complexities, is what is meant by “humanly.”

To begin, in order to have a spirituality that is grounded in actual experience, human observation is of far greater significance than the human observance. Because the word “observance” connotes, in a natural and unavoidable way, religious superficiality and superstition, I intentionally stand on the term “observation.”

Second, it makes no sense to separate thinking from observation and vice versa. The two are inextricably linked.

Third, as soon as the phrase “changing our reality” suggests anything romantic, philosophical, theological, or supernatural about us, the conversation is at an end.

Observation is one of the most natural and important things we can do when we deal with the outside world.

Our ability to think includes the ability to observe, or, more accurately, our ability to observe is what feeds, builds, and keeps our ability to think going from the time we are young.

Observation can be either passive, in which our thoughts don’t play much of a role, or active, in which the observer does a lot of deep thinking, consideration, reflection, and self-reflection.

We can have a deep understanding of the world and of ourselves because we can see things clearly, think about them carefully, and think deeply about them.

When we repeat an observation too many times, we unavoidably develop preconceptions, which are beliefs and attitudes that we take for granted. This makes it harder for us to observe and think critically.

Having said that, I won’t try to sidestep the issue. Thinking and observing can help our spiritual development along the path to experiential maturity if they involve good reasoning, critical thinking, common sense, insights, a focus on the reality of life, a willingness to fight for the dignity of human life in others, and, most importantly, support for responsibility.

There are three distinct layers of reality: subjective reality, objective reality, and delusive reality. Reality is not what it seems to be.

Also, scientists’ ideas about the “nature of reality” have changed and are still changing over the last thousand years.

The “material” of the universe is called matter, and it is composed of atoms, molecules, sub-atomic particles, and fields that are responsible for the formation of all physical things. Although it seems to be solid, matter really has a greater proportion of empty space than it does solid substance.

This idea is referred to as Maya in Hindu philosophical thought. The maya states that the appearance and basic essence of reality are distinct from one another, and that each and every one of us also has our own subjective views of reality.