Remote Viewing

Molecular Thoughts
Reference: Comment section of KNOWABLE AND UNKNOWABLE

Remote viewing requires sharpening of the sixth sense. This is basically the mental sense that brings all the physical senses together in a coherent manner. This coherency appears as an abstract pattern underlying the physical senses.

It is thought that the abstract pattern underlying the physical senses can link into a universally coherent grid and thus gain access to remote points on this grid. Remote viewing comes about when patterns at those remote points are accessed and converted back to physical perceptions. In addition, it is thought possible to influence things remotely through such linking.

The article at Core Explanation of Remote Viewing and Remote Influencing is used to prepare the following notes.

Based on human brain wave frequency, the mind has following levels.

Delta – 1 to 4 Hertz
Deep sleep… also surgical unconsciousness, and certain pathological conditions such as epileptic petit mal… no dreaming present… consciousness is lost… the unconscious region of thought activity… but something can be recalled from that state… level of mysterious universal mind… interface with deep Theta…

Theta – 4 to 7 Hertz
Deep relaxation… more internally focused self-reflective state…

Alpha – 8 to 13 Hertz
Deep concentration… a more focused, expanded state of awareness…

Beta – 14 to 30 Hertz
Awake and totally active… the so-called conscious level of mind… a focus of concentration by the mind upon the outside or perceptually separated world… Human adults operate mostly at Beta…


In Remote Viewing, one must move from awake and totally active Beta to deep sleep of Delta in order to access the universal awareness directly. As one moves from Alpha to Theta to Delta, one bypasses mental filters. These mental filters appear to make up the individual consciousness as well. So, as one moves closer to Delta, the mental filters reduce and so does the individual consciousness.

Per the KHTK model of the mind, moving from Beta to Delta is like climbing out of the whirlpool of self and becoming one with the universal sea of awareness. The individual consciousness seems to be replaced by a universal awareness, which is difficult to describe.

When one comes out of the Delta and moves back to Beta, the mental filters and individual consciousness return. The remote patterns accessed while in Delta are now processed through the filters, and the desired remote views appear in one’s consciousness. However, by interfacing with Delta from the deepest level of Theta it might be possible to view remotely in real time.

But this is all theory, and it has been difficult to achieve remote viewing in practice.


Per KHTK, it is the gradual resolving of inconsistencies from individual consciousness that may bring one ultimately into a permanent state of being tuned to the universally coherent grid. But in this process all the inconsistencies that lead to conflicts and wars may also have to be resolved.

Remote viewing may simply be like a second nature then.


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  • vinaire  On October 19, 2014 at 3:23 PM

    I am currevtly studying the following book. It is a required reading in India when studying philosophy.

    Four Chapters on Freedom: Commentary on the Yoga Sutras of Patanjali

  • vinaire  On October 19, 2014 at 4:04 PM

    These Yoga Sutras seem to provide the process of linking with the universally coherent grid (Cosmic mind), which is beyond individual consciousness.

  • vinaire  On October 19, 2014 at 4:53 PM

    Yoga is the control of the patterns of consciousness.

    Raja Yoga = Science of the mind (as developed in India).

    Mind = the visible tip of pure consciousness, which encompasses the conscious, subconscious, and unconscious layers of being.

    Patanjali Yoga = Yoga system which consists of eight stages: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, samadhi.

  • vinaire  On October 20, 2014 at 5:16 PM

    The basis of Yoga Sutra lies in Samkhya philosophy that existed before the rise of Buddhism. The Samkhya system dispenses with all theories of God; it says that the existence or non-existence of God is irrelevant to personal spiritual practice. Buddha said the same thing; he taught neither belief nor disbelief in God. There is close resemblance between the teachings of Buddha and Patanjali.

    • vinaire  On October 21, 2014 at 6:29 AM

      Samkhya divides existence and individual being into two aspects: purusha (consciousness) and prakriti (nature, energy, manifested being). Existence and the individual being arise when purusha and prakriti come together. The purusha implies the “observer.” and prakriti imples the “observed.” The purusha means subjective being and prakriti means objective, external existence.

    • vinaire  On October 21, 2014 at 6:41 AM

      In KHTK, the two key elements are awareness (puirusha?) and motion (prakriti?) that go hand in hand.

      Motion is the “external form” of awareness. Awareness is the “intrinsic nature” of motion.

      As motion condenses it produces electromagnetic phenomenon as light and atoms, which further combine to produce molecules, macromolecules, DNA, cells, and organisms, which then give rise to plant, animal, and human forms.

      Along with motion, awareness condenses too to generate various physical and chemical properties of atoms and molecules; the computing and functioning properties of macromolecules and DNA; the more sophisticated functions of organisms, and the beingness or self in humans.

  • vinaire  On October 20, 2014 at 7:21 PM

    The first five stages of Patanjali Yoga are external practices of Yoga. They progressively prepare the body-mind for the last atages.
    1. Yama (social code)
    2. Niyama (personal code)
    3. Asana (sitting pose)
    4. Pranayama (control of prana)
    5. Pratyahara (sense withdrawal)

    The last three stages are the internal practices of yoga.
    6. Dharana (concentration)
    7. Dhyana (meditation)
    8. Samadhi (superconsciousness)

    With these earlier stage the ida (inner world) is balanced with the pingala (outer world) so that the sushumna (transcendental world) begins to function in samadhi.

  • vinaire  On October 20, 2014 at 7:26 PM

    The eight stages progressively steady the five koshas (sheaths) of man:
    (1) Annamaya (physical)
    (2) Pranamaya (pranic or bioplasmic)
    (3) Manomaya (mental)
    (4) Vijnanamaya (intuitive)
    (5) Ananadamaya (blissful)

    Eventually the aim is to transcend the limitation of these sheaths.

  • vinaire  On October 20, 2014 at 7:55 PM

    The five yamas (social code) are:
    (1) Satya (truthfulness)
    (2) Ahimsa (feeling of non-violence to all things)
    (3) Asteya (honesty)
    (4) Brahmacharya (sexual control or abstinence)
    (5) Aparigraha (non-possessiveness)

  • vinaire  On October 20, 2014 at 7:58 PM

    The five niyamas (personal code) are:
    (1) Shaucha (cleanliness)
    (2) Santosha (contentment)
    (3) Tapah (austerity)
    (4) Swadhyaya (self-study)
    (5) Ishwar pranidhana (surrender to the cosmic will)

  • vinaire  On October 20, 2014 at 9:01 PM


    “When the five senses of perception together with the mind are at rest, when even the intellect has ceased to function, that, say the sages, is the supreme state.”

    This sounds very similar to the Delta level of the mind, where one has entered the “sea of awareness” and the self is left behind.

  • vinaire  On October 20, 2014 at 9:04 PM

    From Bhagavad Gita (2:53)

    “When the intellect, having been perplexed by hearing the words of the scriptures, stands immovable in samadhi, then you shall attain self-realization.”

    Samadhi brings self-realization.

  • vinaire  On October 20, 2014 at 9:08 PM

    The Yoga Sutras of Patanjali provide really advanced techniques for those people who have exhausted most of their mental problems and conflicts. They are not really for the average person.

    The basic preparation shall then occur through Mindfulness Therapy.

  • vinaire  On October 21, 2014 at 6:10 AM

    The whole idea of Yoga is to harmonize one’s life and mind. This is achieved by spotting and resolving inconsisitencies.

  • vinaire  On October 21, 2014 at 6:14 AM

    The human personality can be divided broadly into four fundamental categories:
    (1) Emotional
    (2) Active
    (3) Intuitive
    (4) Volitional

    Each person has a different temperament and inclinations according to a predominance of one or more of these categories.

    • vinaire  On October 21, 2014 at 6:16 AM

      Bhakti Yoga is for those who are emotionally and devotionally inclined.

      Christianity presents Bhakti Yoga for the masses.

    • vinaire  On October 21, 2014 at 6:19 AM

      Jnana Yoga is for those who are intuitive by nature.

      Scientists and philosophers seem to belong to this category.

    • vinaire  On October 21, 2014 at 6:20 AM

      Raja Yoga is for those with strong will power.

      Patanjali Yoga fits here.

    • vinaire  On October 21, 2014 at 6:22 AM

      Karma Yoga is for those who are active by nature.

      These people are the doers.

  • vinaire  On October 21, 2014 at 7:21 AM

    Viyoga (the practice of Yoga) helps one see the observer and observed to be part of the same reality. One gets the sense of reality observing itself.

    This sense comes from unentangling of one’s thoughts and then resolving the observed inconsistencies.

    • vinaire  On October 21, 2014 at 7:25 AM

      Swami Satynand defines Yoga as,

      (A method) by which consciousness is disconnected from the entanglement with mind and the manifested world. Yoga (union) is the result.


      This basically amounts to bringing objectivity to the perception of physical and mental objects, and seeing them as aspects of the same existence.

  • vinaire  On October 21, 2014 at 7:29 AM

    From Yogic point of view, mind cannot be source of conciousness because it too can be perceived as an object. The mind does not illuminate itself.

    • vinaire  On October 21, 2014 at 7:31 AM

      Per KHTK, Brain is the “external form” of mind; and mind is the “intrinsic nature” of brain. The two go hand-in-hand.

      They do not exist independent of each other.

    • vinaire  On October 21, 2014 at 7:41 AM

      According to Jung’s psychology, the mind can be classified into three different dimensions: conscious, subconscious, and unconscious.. These can be related to yogic terminology as follows:

      1. Conscious Mind, sthula (gross dimension)
      ….. jagrit (waking state)
      ….. surface thought and perception of the outside world

      2. Subconscious Mind, sukshma (subtle dimension)
      ….. swapna (dream state)
      ….. individual memory
      ….. samskaras (mental tendencies)

      3. Unconscious Mind, karana (causal dimension)
      ….. sushupti (deep sleep state)
      ….. cosmic collective samskara and memory

  • vinaire  On October 21, 2014 at 9:25 AM

    Commentaries on Yoga Sutra written about 2000 years go divided and classified subconscious and unconscious mind into seven aspects as follows:

    1. Inhibited samskaras (mental impressions caused by individual repression)

    2. Samskaras which cause one to act in a specific manner. These memories may be prenatal and determine actions, illnesses, talents and so forth. This is the hereditary aspect of man.

    3. Latent unexpressed data memories of past events. These are hidden and stored in the collective unconscious beyond the normal limitations of individual awareness.

    4. Instinctive reflexes that control the vegetative functioning of the physical and pranic body. We do not learn to digest food; the ability is already pre-programmed in the individual mind.

    5. Prana (bioplasmic energy). The mind itself, no matter how subtle or gross, is composed of prana. Prana is also the means for the mind to carry out actions in accordance with thoughts.

    6. Innate fluctuations of the mind. The mind by its very nature is designed to change with cosmic rythms.

    7. Psychic powers. Supernormal powers tend to take place in the domain of the collective unconscious or cosmic mind.

    These different aspects progressively manifest on the path of yoga.

  • 2ndxmr  On October 21, 2014 at 2:31 PM

    I’ve never studied or practiced yoga but I’ve experienced things that correlate to many of the levels you’ve defined.

    Back in my university days I was doing undergrad research into brainwaves for the purpose of correlating brain waves and manifest anxiety – with a view to correlations to intelligence and learning capability.

    The short version of the long story is that those researches led me to fields that ultimately led to my introduction to Dianetics – which I saw as being the solution to many of the things I had encountered with different subjects in my earlier researches.

    Going back to the research period dealing with brainwaves, I had done quite a bit of biofeedback research on myself while designing and testing my research apparatus, and so was quite familiar with the physiological manifestations of the different wave states.

    On one occasion I pursued a deep theta state without the feedback gear to give me a state indication to see how far I could take it. The result felt much more like what Scn calls an exteriorization than what you called a ‘remote view’ above. My perception was optically perfect and I had the ability to change location at will. I felt aware at that location, not the body’s location. The location that I viewed was not one that was familiar and had aspects that would have identified it as quite distant. I returned to my body by decision and then, to make sure I wasn’t being somehow delusional about the experience, I repeated it.

    It certainly took a mental and physiological effort to attain that mental state, which I see above as being described in the yoga states, and it was that required effort that prompted me to refine my researches along the lines of what could streamline the attainment of those states. Dianetics certainly appeared able to fit that bill. Scientology appeared to expand on it and be the means to enable conscious access to that higher-end remote-view/exteriorized state without the necessity of taking the mind and body through the transitional states.

    I still employ Scientological techniques to handle some things that come up in a more mindfulness-based exploration when mindfulness, alone, fails. “Fails” may not be a fully correct word but certain aspects (which we called “charge” in Scn) that do not dissipate with a simple mindful viewing do respond, very quickly, to certain Scientological techniques or refinements of those techniques.

    I would categorize those refinements as being refinements of process and refinements of the understanding of the mechanics of the mind.

    In regards to the operation of the mind one of the primary refinements I have made to my understanding was the refinement of the idea of the mechanism or model of memory.

    In this model, the awareness unit creates its own memory by making a picture-copy of its environment in at least 3 dimensions. I call this a space copy. The speed at which it can make these copies may be extremely fast, virtually instant. I call this memory the awareness unit’s own memory but because the medium for the memory is this space-picture – which is the same medium used by every other awareness unit – it can be seen as a model for a collective consciousness memory just as easy as an individual memory.

    That sounds simple enough except that in addition to copying the environment, the awareness unit may also be copying its current thought – which may be a recall of an earlier memory of some form such as a problem, upset or difficulty.

    From a copying point of view, this is all easy and we can approach memory from the aspect of memory being a problem of retrieval, not storage. Memories that we recall with clarity many years after they were made and last accessed are an indicator that memory is more than a biological construct.

    From a recovery point of view, the overlaying of old memory and new memory – a memory conflation – can create a retrieval nightmare. In computer terms, it is a problem in indexing: a stored record is accessed by an index key – a unique identifier which provides a one-to-one correlation between index key and record – and in the absence of that key the record cannot be retrieved, even if it is still stored.

    As an example, consider the problem in going to a library to find a book. To do so we first find a library identifier for the book using the catalog and sorting by author, title or subject. Then we take the library identifier and use it to navigate to the shelf in the library that is supposed to hold the book. If the librarian had “conflated” identifiers of very different books we might have considerable difficulty sorting out exactly where is the desired book. Our own memories work on a very similar basis and the access problems are similar, too.

    The mechanism of the space-copy memory fits very well with the collective consciousness memory model and the mechanism of memory conflation explains well why it is very difficult to attain access to the mind of the collective consciousness. However, even the mechanism of memory conflation does not deny ultimate access. Likewise it does not mean that conflated memories will be clear and meaningful – even to the individual who made the memory.

    The solution to the problems of memory becomes addressable when one has a working model of memory that can either have its weak points strengthened (like memory drills of various sorts) or can be used to identify the elements that pose the problems for the “memory maker”: the awareness unit. When the memory-maker is addressed in a means that brings about the conscious understanding of the memory making process, then “cause” (volition) will be restored to the maker and this will likely open the door to access of any memory, including that of the collective consciousness.

    • vinaire  On October 21, 2014 at 2:46 PM

      When mindfulness is practiced correctly, memory appears by itself at the right time without any effort.

    • vinaire  On October 21, 2014 at 4:06 PM

      Occlusion of memory occurs when one is not letting the mind unstack itself in the naturally correct sequence.

  • vinaire  On October 21, 2014 at 3:08 PM

    From the text:

    “Psychic powers are called
    siddhis in Sanskrit… The siddhis arise in the collective unconscious where every person, every individual mind and everything is linked intimately to everything else… they are still merely expressions within the mind.”


  • vinaire  On October 21, 2014 at 3:11 PM

    “The purpose of yoga is not to develop siddhis, but to bring realization of one’s real nature.”

  • vinaire  On October 21, 2014 at 4:11 PM

    “It [Patanjali Yoga] aims to enable an individual to explore all layers of the mind to bring about self-realization and then perfect freedom.”

  • vinaire  On October 21, 2014 at 4:17 PM

    “All these [yogic] methods help tp purify the mind and allow memories to bubble to the surface and be exhausted.”

  • vinaire  On October 21, 2014 at 4:49 PM

    From Patanjali:

    “The basic tensions of the mind (which bring unhappiness) are ignorance of truth, egoism, attachment, aversion and fear of death.” (2:3)

    “Ignorance of reality is the root tension from which all other tensions arise; the tensions can be dormant, slight, scattered or manifest.” (2:4)

    “Ignorance can be defined as regarding the perishable as the imperishable, the impure as the pure, unhappiness as happiness and the non-self as the self.” (2:5)


    KHTK approach to remove ignorance is by spotting and resolving inconsistencies.

    In Scientology, the perishable self is looked upon as an “immortal thetan.”

    Egoism resolves as filters are recognized through spotting of inconsistencies and discarded.

  • vinaire  On October 21, 2014 at 4:57 PM

    “Egoism can be defined as wrong identification of purusha (the seer) with the instrument of the mind-body.” (2:6)


    A strong sense of individuality is produced by false identification with mind-body. This is encouraged in Scientology. Every person tries to impose his will on others for selfish gain, He seeks personal gratification at all costs. The cost is generally frustration and unhappiness, since the ego can never be fully satisfied.

  • vinaire  On October 21, 2014 at 5:16 PM

    “Attachment can be defined as absorption in the pleasures of the world. Aversion can be defined as repulsion from things of the world.” (2,7,8)


    These two tensions of attachment and aversion, likes or dislikes, lead one to conflict and unhappiness in life, for actual life situations rarely, if ever, meet one’s needs and expectations.

  • vinaire  On October 21, 2014 at 5:21 PM

    “The fear of death is an inherent and dominating force in all people, even in those who are very learned.” (2:9)


    These likes and dislikes lead to fear of death, since one wishes to continue the status quo of pleasure and individuality.

  • vinaire  On October 21, 2014 at 5:29 PM

    “These causes of unhappiness can be annihilated by resolving them to the source and by removing the associated mental states through meditation.” (2:10,11)


    Thus, the tensions can be removed by exploring the mind through meditative techniques. The KHTK technique is to unstack the mind by resolving inconsistencies in the order they come to attention in the mind. Inconsistencies are resolved by looking more closely at them.

  • vinaire  On October 21, 2014 at 10:08 PM

    Individual consciousness, which includes the conscious (objective), subconscious (subjective) and unconscious (dormant potentiality) levels of mind.

    Note: Atman seems to be consciousness beyond the individual level.

    Pattern or circular patterns of consciousness; modification

    • vinaire  On October 22, 2014 at 8:09 AM

      A fundamental and different state of consciousness can be achieved by restraining the fluctuations of forms in consciousness.

    • vinaire  On October 22, 2014 at 8:21 AM

      Yoga is the blocking of the patterns arising in all dimensions of consciousness… When the expressions of individual awareness arising in different planes are transcended, the state of yoga manifests.

    • vinaire  On October 22, 2014 at 4:33 PM

      In general you have to read your condition during meditation and the means will have to be employed according to that.

  • vinaire  On October 22, 2014 at 8:31 AM

    Pure consciousness [KHTK: awareness]

    Nature; the manifested Universe [KHTK: motion]

    Pususha is the essence of Prakriti. Prakriti is the form of Purusha.

  • vinaire  On October 22, 2014 at 9:01 AM

    Unconscious, instinctive or libidinal force [KHTK: The activation of energy as fundamental inconsistencies start to come to view and they need to be resolved]

    • vinaire  On October 22, 2014 at 12:14 PM

      The Chakras appear to be a “Bridge” from ignorance to spiritual knowledge.

  • vinaire  On October 22, 2014 at 9:30 AM

    Muladhara Chakra:
    Root Chakra… considered the foundation of the “energy body”… Kundalini awakening begins here… where the individual consciousness is sleeping or dormant… after you have done certain practices, this becomes so stimulated or agitated that the agitation continues up to manipura chakra.

    This seems to represent the engrossment of attention on basic physical survival. Here the person is living as a body. Agitation of awakening takes place when the person starts to wonder about the futility of it all.

  • vinaire  On October 22, 2014 at 10:36 AM

    Swadhisthana Chakra:
    “One’s own base”… The six petals represent… affection, pitilessness, feeling of all-destructiveness, delusion, disdain and suspicion… It is closely related to the Muladhara in that Svadhishthana is where the different samskaras (potential karmas), lie dormant, and Muladhara is where these samskaras find expression… It contains unconscious desires, especially sexual desire.

    The fixation of attention on body seems to boil down to eating and reproducing activity. It requires closely looking at the inconsistencies associated with these obsessive impulses of the body.

    • vinaire  On October 22, 2014 at 12:17 PM

      I have to do some cleanup at this level so I am free from health considerations.

  • vinaire  On October 22, 2014 at 10:54 AM

    Manipura Chakra:
    Located at the navel… this chakra is involved in self-esteem, warrior energy, and the power of transformation; it also governs digestion and metabolism. A healthy spirited third chakra helps overcome inertia and jump-starts a “get-up-and-go” attitude so it is easier to take risks, assert one’s will, and assume responsibility for one’s life. This chakra is also the location of deep belly laughter, warmth, ease, and the vitality received from performing selfless service.

    Here the person’s attention is freeing up from the body. However, at this level the person is still fixated on self or individuality. It requires closely looking at those fixations.

  • vinaire  On October 22, 2014 at 11:18 AM

    Anahata Chakra:
    Located near the heart… “Unhurt, unstruck and unbeaten”… associated with a calm, serene sound devoid of violence… In Anahata one makes decisions (“follows one’s heart”) based on one’s higher self, not the unfulfilled emotions and desires of lower nature (based on karma)… It is also associated with love and compassion, charity to others and psychic healing.

    The attention is now freed up from the individuality of body and self. However, there is still attachment to relationships in life. The inconsistencies at this level have to do with relationships.

  • vinaire  On October 22, 2014 at 12:01 PM

    Vishuddha Chakra:
    Located near the throat… “especially pure”… associated with higher discrimination, creativity and self-expression… negative experiences are transformed into wisdom and learning… feelings of guilt…

    At this chakra one can now focus on freeing oneself from feelings of guilt. Inconsistencies have to do with obsessively withdrawing from various activities of life that one is unable to confront.

  • vinaire  On October 22, 2014 at 12:26 PM

    Ajna Chakra:
    Located between the eyes… “command”… eye of intuition and intellect… end of duality… trusting inner guidance… inner aspect relates to the access of intuition… deals with visual consciousness and clarity on an intuitive level… allows mind communication to occur between two people.

    At this chakra one is dealing with inconsistencies in thinking at the conceptual level… The duality of spirit-matter, or awareness-motion is to be fully sorted out.

  • vinaire  On October 22, 2014 at 1:39 PM

    Sahasrara Chakra:
    Located at the crown… “thousand-petaled”… symbolises detachment from illusion; an essential element in obtaining higher consciousness of the truth that one is all and all is one… the state of pure consciousness, within which there is neither object nor subject… a state of liberating samadhi… it involves such issues as inner wisdom and the death of the body… deals with the release of karma, physical action with meditation, mental action with universal consciousness and unity, and emotional action with “beingness.”

    This is that achieved when no more inconsistencies remain and the attention is totally free to roam about.

  • vinaire  On October 22, 2014 at 4:58 PM

    Purity of mind, complete sense control, desirelessness and so on, are all necessary before one is competent to reach the goal of yoga, which is self-realization.


    Those prerequites above can be met through the practice of The 12 Aspects of Mindfulness.

  • vinaire  On October 22, 2014 at 5:09 PM

    When the mind is disturbed or enturbulated, then those patterns are superimposed on awareness. One needs to move beyond awareness to be still.

    • vinaire  On October 22, 2014 at 5:13 PM

      Purusha is the witnessing consciousness that stays calm.

      In KHTK, Purusha shall be the overall universal reality observing parts of itself. It is witnessing from the broadest possible context.

    • vinaire  On October 22, 2014 at 5:22 PM

      These patterns in awareness arise as a result of perception of physical or mental objects.

    • vinaire  On October 22, 2014 at 5:26 PM

      Or, these physical and mental objects are the modifications of awareness.

    • vinaire  On October 22, 2014 at 5:30 PM

      The awareness has to be divested of all its modifications so that awareenss remains nameless and formless, which is the ultimate aim of yoga.

  • vinaire  On October 22, 2014 at 5:35 PM

    These modifications (patterns) of awareness may be categorized as,
    1. Right knowledge
    2. Misconception (indiscrimination)
    3. Imagination (fancy, verbal delusion)
    4. Sleep
    5. Memory

    • vinaire  On October 22, 2014 at 5:55 PM

      People are generally in a overwhelmed state with all the modifications and fluctuations going on in their awareness all the time. If these modifications can be slowed down to manageable proprotions, it would be helpful.

      In other words, if we can restrain these confusions by means of “stable data” and then resolve the “stable data” further, we might make a person feel better.

  • vinaire  On October 22, 2014 at 6:13 PM

    Patanjali’s Sutra 1:7 wonderfully explains the key to right knowledge as expounded upon by Swami Vivekananda. It is the source of KHTK’s emphasis on resolving inconsistencies. See

    Patanjali 1:3 – 1:7

    • vinaire  On October 22, 2014 at 6:35 PM

      The sources of right knowledge are direct cognition, inference by association, and testimony by a competent, trustworthy person, especially when no inconsistencies are present.

    • vinaire  On October 22, 2014 at 7:22 PM

      In case of misconception, direct correspondence, or consistency between physical and mental objects is missing.

    • vinaire  On October 22, 2014 at 7:40 PM

      Vikalpa is imagination without basis of an object. We take ideas from our experience and combine them to form new ideas of things that actually do not exist.

      Right knowledge, misconceptions, and imagination are equally modifications of awareness, but they differe insofar as right knowledge has a true object (consistent), misconception has a false object (inconsistent), whereas imagination or vikalpa has no object at all (totally arbitrary). This difference should be carefully understood.

  • vinaire  On October 23, 2014 at 8:12 AM

    Patanjali Yoga Sutra

    1:01 Now, therefore, complete instructions regarding yoga.

    1:02 To block the patterns of consciousness is yoga.

    1:03 Then the seer is established (abides) in his own essential nature.

    1:04 Or there is identification with the modifications of chitta.

    1:05 Modifications of mind are fivefold; they are painful or not painful.

    1:06 The fivefold modifications of mind are right knowledge, wrong knowledge, fancy, sleep and memory.

    1:07 Direct cognition, inference and testimony are the sources of knowledge.

    1:08 Wrong conception is false knowledge which is not based on its own form.

    1:09 Following upon knowledge through words but empty of an object is fancy.

    1:10 Sleep is the vritti of absence of mental contents for its support.

    1:11 Not letting the experienced objects escape from the mind is memory.

    1:12 The stopping of that (five vrittis) by repeated practice and vairagya.


    • vinaire  On October 23, 2014 at 11:18 AM

      At verse 1:07 we have perceptions.
      At verse 1:08 we have misunderstoods.
      At verse 1:09 we have assumptions and speculations.

  • vinaire  On October 23, 2014 at 12:03 PM

    At verse 1:10, we are probably looking at the Delta level of the mind. This is an interesting area for me.

    Looks like there is no individual awareness at this level. In the absence of individual awareness, there seem to be some kind of basic awareness, which is very different in character.

    • vinaire  On October 23, 2014 at 1:02 PM

      If we are able to analyze the sleep condition of the mind, we can easily understand the state of Samadhi.

    • vinaire  On October 23, 2014 at 1:06 PM

      In sleep there is no object before the mind – it does not see, hear, touch or feel anything. Every form of knowledge, every content of mind has become silent.

    • vinaire  On October 23, 2014 at 1:11 PM

      In samadhi, it seems that the seer (observer) and the seen (objects) have merged to become one. It is the reality looking at itself. It is a very active state and not passive at all.

  • vinaire  On October 23, 2014 at 3:53 PM

    At Verse 1:11. Memory seems to be stored as patterns in the computer circuits of macromolecules. Actually, the whole “definition-logic” matrix seems to be stored in the macromolecules of the nervous system. Ref: A Model of Self

    Whole memories are not stored, Only their elements are stored in form of a compression algorithm. These memories are reconstructed as and when required by the mind in the background. Conscious recall is rarely needed as one is not expected to ransack the stored memories. Ref: A Model of the Mind

    The genetic code is probably stored in the electronic patterns of deeper shells of macromolecules, or in macromolecules elsewhere in the body that are connected at a deeper level. Those are pretty permanent patterns that are difficult to dislodge.

    • vinaire  On October 23, 2014 at 4:02 PM

      We get a form of reconstructed memory in the form of dreams. Here the mind is trying to unwind itself, and that is happening only at a slow rate. There are just too many inconsistencies obstructing the resolution of where the mind has its attention on.

      Here is an idea for Dream Therapy. Note the subject of the dream. Then look at that subject in waking state without thinking. Let the mind freely associate in as broad a context as possible. Let the mind take care of any symbolism and connotations. Do not interfere with mind’s free association.

    • vinaire  On October 23, 2014 at 4:10 PM

      One may say that there is conscious memory and also unconscious memory. Unconscious memories are those that are not available. But unconscious memories are simply buried deep under the mental stack of inconsistencies. Mind is trying to resolve the inconsistencies in the top down order in that stack. When the correct order is followed, all memories may be reached.

  • vinaire  On October 24, 2014 at 5:47 AM

    From the text:

    Thus we can summarize the five vrittis mentioned by Patanjali in the following manner. The first vritti involves right knowledge; the second, wrong knowledge; the third, imaginary knowledge; the fourth, no knowledge; and the last one, past knowledge. This covers the entire field of our consciousness. While defining yoga, Patanjali has already said that the essence of yoga is contained in blocking or stopping all the vrittis. He describes the means which are to be used for this purpose in the next sutra.

    1:12 The stopping of that (five vrittis) by repeated practice and vairagya.

    • vinaire  On October 24, 2014 at 5:52 AM

      Vairagya – Freedom from raga (attraction), and dwesha (repulsion).

      Raga – the attitude of liking for an object of our choice.

      Dwesha – an attitude of the mind which involves dislike for an object.

    • vinaire  On October 24, 2014 at 5:56 AM

      I believe that as one continually resolves inconsistencies, vairagya is achieved.

    • vinaire  On October 24, 2014 at 5:58 AM

      Raga and dwesha are disturbing factors, which make the mind unsteady.

  • vinaire  On October 24, 2014 at 6:08 AM

    Patanjali Yoga Sutra

    1:13 Of the two (mentioned in the previous sutra) ‘to be established in the endeavour’ is abhyasa [practice].

    1:14 It becomes firmly grounded by being continued for a long time with reverence, without interruption.

    1:15 When an individual becomes free of craving for the sense objects, which he has experienced as well as those of which he has heard, that state of consciousness is vairagya.

    1:16 That is the highest [vairagya] in which there is freedom from the desire for gunas on account of the knowledge of purusha.


    • vinaire  On October 24, 2014 at 6:12 AM

      Abhayasa – to be perfectly fixed in the spiritual effort (sadhana).

      It means dedication to achieving the goal that one has set one’s mind to.

    • vinaire  On October 24, 2014 at 6:15 AM

      When abhyasa becomes natural, firly rooted and complete, it leads to samadhi.

    • vinaire  On October 24, 2014 at 6:18 AM

      Motivation can continue only when one is tackling whatever is fixing or dispersing one’s attention.

    • vinaire  On October 24, 2014 at 6:26 AM

      Vairagya is the final assessment of everything that one has undergone in life.

    • vinaire  On October 24, 2014 at 6:47 AM

      From the text:

      What is important for meditation is not what one does or does not do in the outer life; it is the inner life, the life of inhibitions, suppressions and complexes, the life of mental and psychic errors, that plays a decisive role in meditation. For this there must be vairagya, so that the proper attitude come into being.


      • vinaire  On October 24, 2014 at 6:57 AM

        In meditation, one is dealing with inner inconsistencies, questions, confusions, conflicts among attitudes towards things, etc,

        The hardest to address, probably, are the raw impulses built into the body. Suppression of them is not the answer, but a closer looking at them and working through them by diet, and exercises.

      • vinaire  On October 24, 2014 at 7:55 AM

        When one is struggling to control the impulses of the body, one is identifying with the body. The solution would be in the direction of enlarging one’s attention beyond the body to all life and the universe.

      • vinaire  On October 24, 2014 at 8:26 AM

        The solution to free oneself from any conditioning seems to be viewing things in as broad a context as possible.

        This applies to inconsistencies to do with body impulses as well as with personality.

    • vinaire  On October 24, 2014 at 5:25 PM

      From the text:

      … at the deeper level of consciousness and of the subconscious, everyone of us has certain desires, cravings, ambitions and wishes we want to fulfil. These unfulfilled desires give rise to conflicts and tensions. In our daily life we may not be aware of these conflicts and tensions, but a person who wants to meditate finds it impossible to make his mind steady unless the underlying urges and tensions are resolved.


      So again it boils down to resolving inconsistencies once and for all as they come up.

    • vinaire  On October 24, 2014 at 5:30 PM

      Paravairagyainvolves not only giving up the enjoyments, but even the deep-rooted taste for enjoyment… there is no return to the life of cravings and passions.

      This seems to be a state of total objectivity and no subjectivity.

      • vinaire  On October 24, 2014 at 5:52 PM

        Purusha (nascent awareness) is beyond the Thought, emotion and impulse (the three gunas).

  • vinaire  On October 24, 2014 at 6:41 PM

    Patanjali Yoga Sutra

    1:17 Samprajanata [Samadhi with intuition] constitutes association respectively with reasoning, reflection, bliss and sense of individuality.

    1:18 Other samadhi [Asamprajanata] is preceded by a continued practice of stopping the content of mind. In it the mind remains in the form of traces.


    • vinaire  On October 24, 2014 at 7:38 PM

      Stages of contemplation:
      (1) Savitarka – Contemplate on external gross elements by questioning them.
      (2) Nirvitarka – Contemplate on external gross elements as they are.
      (3) Savichara – Contemplate on fine fundamental particles by questioning them.
      (4) Nirvichara – Contemplate on fine fundamental particles as they are.
      (5) Sananda – Contemplate on internal thinking organ without qualities
      (6) Sasmita – Contemplate on internal ego of knowledge (mind) – they merge with nature.
      (7) Beyond Sasmita – Attain complete freedom

    • vinaire  On October 24, 2014 at 7:57 PM

      (1) Annamaya kosha – Contemplation on the gross body (sense word)
      (2) Pranamaya kosha – Contemplation on the finer body (bioplasmic world)
      (3) Manomaya kosha – Contemplation on the mental body. Here samadhi begins.
      (4) Vijnanamaya kosha – Contemplation on the knowledge
      (5) Anandamaya kosha – Contemplation on the blissfulness. This is the finest sphere of consciousness.

      Beyond the fifth kosha is the ultimate awareness known as Purusha. It transcends objects, thoughts and instincts.

      • vinaire  On October 24, 2014 at 8:10 PM

        In the beginning on focuses one some physical form of the object. There is some mental content. Gradually one goes deeper and deeper into abstraction until finally there is no mental content but pure awareness. This is the state of samadhi.

        The objects most likely derive from some inconsistency that needs to be resolved.

    • vinaire  On October 25, 2014 at 7:20 AM

      I don’t think that the goal of samadhi should be to become thoughtless. As long as there is dullness or restlessness there is some inconsistency. Any tendency or tension is an inconsistency because it stands out from the background of consistency. Any suppression is an inconsistency. Any desire is an inconsistency. All knowledge is manufactured and, therefore, a relative inconsistency.

      The goal of samadhi should be to resolve all inconsistencies. One is somewhere on the path to achieve this goal. One should resolve inconsistencies on a gradient. The removal of inconsistencies may not be absolute, but there would be stages of greater and greater freedoms.

      But there are those who may like to live with some inconsistency and not care for the goal of greater freedom.

    • vinaire  On October 25, 2014 at 8:01 AM

      The Yoga Sutras look at Samprajanata and Asamprajanata samadhi. The difference is only in terms of the abstraction reached. Absolute abstraction cannot be known.

      Therefore, one should not think of Samprajanata and Asamprajanata samadhi in binary terms. There is a whole scale here of infinite gradients, Samprajanata and Asamprajanata simply represent gradients of this scale in relative terms.

      The same argument applies to sabeeja (with seed) and nirbeeja (without seed) samadhi.

    • vinaire  On October 25, 2014 at 8:33 AM

      From the text:

      Our consciousness has something to dwell upon during concentration. That support, which may be a symbol or a particular idea, gross or subtle, is called pratyaya. When you meditate on Aum, the form Aum is the pratyay for the mind; similarly with other symbols.


      From KHTK point of view, one would start from a point of fixation or dispersal where the attention seems to be dwelling. One would focus on the inconsistency at that point. It would be something that is unclear or puzzling. It may then lead to looking closely at objects, ideas, symbols and concepts involved, until the confusion or inconsistency clears up.

      Then the attention would automatically go to some other point of fixation and dispersal and the cycle would repeat. Ultimately there would come a time when no points of fixation or dispersal are there.

    • vinaire  On October 25, 2014 at 9:22 AM

      During samadhi as above, first gross external elements are addressed, then finer external elements, and then the internal mental objects.

      Once all the physical and mental objects are fully exhausted of inconsistencies, there are still samskara there to be exhauted. Samsakara seems to be DNA programming that expresses itself as tendencies. It may not be active bit it can be made active.

      In ultimate samadhi, even these tendencies are dissolved.

    • vinaire  On October 25, 2014 at 9:51 AM

      From the text:

      According to yoga, consciousness or awareness is in the form of motion or vibration, but nirbeeja samadhi is not a state of motion or vibration. It involves stillness. Thus asamprajanata samadhi, according to this sutra [1:18], is there when only samskara [seed of consciousness] remains and awareness of object drops, due to practice.


      This validates KHTK position that awareness and motion are one and the same at the fundamental level. Motion is the form of awareness, and awareness is the property of motion. They go hand in hand, and simply become more and more complex as evolurion occurs.


    • vinaire  On October 25, 2014 at 9:54 AM

      KHTK differs from yoga in that it focuses on eliminating inconsistencies instead of focusing on eliminating objects or thoughts per se.

    • vinaire  On October 25, 2014 at 10:02 AM

      The explanation of Sutra 1:18 in Four Chapters on Freedom: Commentary on the Yoga Sutras of Patanjali is really good.

      • vinaire  On October 25, 2014 at 10:12 AM

        From the text:

        In asamprajanata samadhi, the pratyaya of awareness of the symbol drops, but only temporarily. It again revives itself, but not in the same state of awareness. The state of awareness now may be either deeper or grosser. Asamprajanata samadhi is not a permanent state; it is only an intermediate state in which the consciousness is trying to transcend into a different plane…


  • vinaire  On October 25, 2014 at 10:21 AM

    Patanjali Yoga Sutra

    1:19 Yogis who are disembodied or merged in prakriti have birth as the cause of asamprajanata samadhi.

    1:20 Other yogis attain to asamprajanata samadhi through the stages of faith, strong will, memory and intelligence derived from samprajanata samadhi respectively.

    1:21 Those who have an intense urge attain asamprajanata samadhi very soon.


    • vinaire  On October 25, 2014 at 5:47 PM

      Some people can easily attain samadhi without much practice. Looks like the programming in their DNA macromolecules is much simplified.

    • vinaire  On October 25, 2014 at 9:08 PM

      Others have to go through regular practices of different techniques.

  • vinaire  On October 26, 2014 at 6:02 AM

    Patanjali Yoga Sutra

    1:22 With the urge rising through the mild, medium and strong conditions, asamprajanata samadhi can be achieved sooner.

    1:23 Or by devotion to Ishwara (asamprajanata samadhi can be attained).

    1:24 Ishwara is a special soul untouched by afflictions, acts, their traces and their fruits.


    • vinaire  On October 26, 2014 at 6:17 AM

      On the intensity of earnestness and sincerity depends how fast one achieves samadhi.

      A good student should not demand a higher sadhana [yogic practice] in the beginning. He should practice with earnestness whatever sadhana he receives from his guru, for, in fact, there is no such differentiation of higher or lower sadhana that should matter in the beginning. It is the earnestness which is more important.

    • vinaire  On October 26, 2014 at 6:25 AM

      Usually Ishwara is translated by the word God, but by God we should mean not a person but a superior spiritual consciousness. It is neither physical nor mental, but purely spiritual.


      It seems that “spirituality” is the stage of unconsensed awareness that exists in the beginning. As this awarenss is modified it condenses first into mental objects and then condenses further into physical objects.

      • vinaire  On October 26, 2014 at 6:27 AM

        The ideal state would be when spiritual, mental and physical stages are totally harmonious with each other without inconsistencies.

      • vinaire  On October 26, 2014 at 6:31 AM

        Disharmony may exist at the genetic level that causes autoimmune diseases. But intense devotion to the ultimate goal of total harmony may overcome even that.

    • vinaire  On October 26, 2014 at 6:46 AM

      Patanjali does not believe in a personal God. His idea of God is that of a spiritual consciousness which is so pure that it is completely free of any relation with karma and its effects.


      Such a freedom is achieved by total harmony and complete surrender [lack of resistance].

    • vinaire  On October 26, 2014 at 6:55 AM

      An individual can surrender to God only if one is aware of one’s limitations. When one knows one’s limitations, one will not be led astray and can surrender to God completely… Ishwar pranidhana does not only mean going to a temple; it requires complete surrender by a continuous process of self-analysis for quite a long time.


      Complete surrender (lack of resistence) = becoming totally aware of inconsistencies within oneself and leaving them alone to unwind by themselves.

      • vinaire  On October 26, 2014 at 7:01 AM

        God is free of the five afflictions of
        (1) Ignorance,
        (2) “I”-feeling,
        (3) Raga (the attitude of liking for an object of our choice),
        (4) Dwesha (an attitude of the mind which involves dislike for an object),
        (5) Fear of death.

      • vinaire  On October 26, 2014 at 7:03 AM

        God is free of the three karmas or actions
        (1) Good
        (2) Bad
        (3) Mixed

      • vinaire  On October 26, 2014 at 7:05 AM

        God is free of three kinds of fruits of actions
        (1) Span of life
        (2) Enjoyment
        (3) Kind of birth

      • vinaire  On October 26, 2014 at 7:09 AM

        God is even free of the seeds of karmas.

        Here “seed of karma” may be compared to the overt-motivator cycle of Scientology.

    • vinaire  On October 26, 2014 at 7:16 AM

      It is due to our past karma that we are born in favorable or unfavorable circumstances. Our health, enjoyments, mental development and span of life are the effects of our past deeds. With these we go on accumulating new traces of our deeds…


      In modern terms we may say,
      Past karma = Genetic code we are born with
      Present karma = modifies this genetic code, which then emerges in future lives

  • vinaire  On October 26, 2014 at 7:19 AM

    Patanjali Yoga Sutra

    1:25 In Ishwara there is the seed of limitless omniscience.

    1:26 Not being limited by time he is the guru of the earliest gurus.

    1:27 Aum is the word denoting Ishwara.

    1:28 That [the word Aum] should be recited repeatedly while dwelling mentally on its meaning.


    • vinaire  On October 26, 2014 at 7:24 AM

      The mind must always travel between two extremes. You can think of limited space, but that very idea gives you also unlimited space. Close your eyes and think of a little space; at the same time that you perceive the little circle, you have a circle round it of unlimited dimensions. It is the same with time. Try to think of a second; you will have, with the same act of perception, to think of time which is unlimited. So with knowledge. Knowledge is only a germ in man, but you will have to think of infinite knowledge around it, so that the very constitution of our mind shows us that there is unlimited knowledge,..

    • vinaire  On October 26, 2014 at 7:41 AM

      We have the idea of inconsistency because the concept of harmony and consistency is innate to us. An inconsistency denotes a limit, whereas consistency denotes limitlessness.

      The ultimate guru is this innate feeling of harmony and consistency. This is Ishwara. Against Ishwara are highlighted the inconsistencies within us to be resolved.

      This understanding of Ishwara is the fastest means of attaining samadhi. We can attain this understanding by putting attention on what is sublime around us.

      The whole idea of God is to become aware of inconsistencies and to resolve them one by one. Thus, God may be looked upon as our ultimate teacher.

      • vinaire  On October 26, 2014 at 8:01 AM

        God is the innate sense of harmony and consistency, which is not bound by anything.

      • vinaire  On October 26, 2014 at 8:05 AM

        There are two peculiar deductions of the Yogis. The first is that in thinking of the limited, the mind must think of the unlimited; and that if one part of that perception is true, so also must the other be, for the reason that their value as perceptions of the mind is equal.

    • vinaire  On October 26, 2014 at 8:36 AM

      (1) Awareness and motion go hand in hand.
      (2) Similarly, thought and word sound go hand in hand.
      (3) Thought is compressed awareness, whereas word sound is compressed motion.
      (4) Word sounds are not generated arbitrarily. They come from thoughts.
      (5) Basic sounds underlying words are significant in terms of thoughts.
      (6) The relation between the sounds and the thoughts is a natural one.
      (7) There must be a natural connection between the symbol and the thing signified; then, when that symbol is pronounced, it recalls the thing signified.

      • vinaire  On October 26, 2014 at 8:43 AM

        The thought of Ishwara seems to have a natural relation with the word sound of Aum, because Aum seems to represent harmony and consistency from begining to end.

        “In making a sound we use the larynx and the palate as a sounding board. Is there any material sound of which all other sounds must be manifestations, one which is the most natural sound? Om (Aum) is such a sound, the basis of all sounds. The first letter, A, is the root sound, the key, pronounced without touching any part of the tongue or palate; M represents the last sound in the series, being produced by the closed lips, and the U rolls from the very root to the end of the sounding board of the mouth. Thus, Aum represents the whole phenomena of sound-producing.” ~ Swami Vivekananda

      • vinaire  On October 26, 2014 at 8:50 AM

        Ishwara (God) means “infinite harmony and consistency” to Patanjali. This is achieved in Samadhi.

    • vinaire  On October 26, 2014 at 1:50 PM

      When is meditating on AUM (Ishwara) by chanting aum or om, one is really meditating on the harmony and consistency underlying this Universe.

      By meditating on fundamental consistency one gradually becomes aware of fundamental inconsistencies and how they spawn the inconsistencies one is struggling with. One may then starts to look more closely, With this concentration the mind starts to resolve inconsistencies in the natural itself. This is the most efficient method to resolve inconsistencies. One is totally non-judgmental and does not interfere with.with the mind. There is no resistance to anything. It is allowing the mind to untwist itself.

      • vinaire  On October 26, 2014 at 9:30 PM

        Ishwara is said to be “highest manifested consciousness in man.” This is vague and unclear, and it is also a human-centric view.

        Scientifically, or from a reality-centric view. Ishwara would be the most fundamental form of awareness associated with the simple motion of the lowest frequency. It is free of any modification.

      • vinaire  On October 26, 2014 at 9:36 PM

        Knowledge rises from modifications made to Ishwara awareness.

        • vinaire  On October 27, 2014 at 6:43 AM

          One can know anything by understanding the laws of this modification.

        • vinaire  On October 27, 2014 at 6:46 AM

          Space and time characterize a wave form. Therefore, they are integral to these modifications, or knowledge.

      • vinaire  On October 27, 2014 at 6:35 AM

        Purusha is the manifestation of consciousness in the course of evolution. There are infinite stages in this process, inasmuch as there are infinite purushas in this universe.

        Purusha = a particular manifestation of consciousness = Consciousness manifested as beingness.

      • vinaire  On October 27, 2014 at 6:55 AM

        Body is complex motion that represents certain beingness.The modifications that culminate in that beingness represent knowledge.

        When body dies, this complex motion disperses and so does the beingness. The knowledge also disperses. That particular configuration of motion, beingness and knowledge goes away.

        A new configuration of motion, beingness and knowledge may then come about. Thus, evolution takes place in infinitely small gradients.

      • vinaire  On October 27, 2014 at 6:58 AM

        Ishwara (God) should be described as the most basic state of consciousness rather than the “highest” state of consciousness.

      • vinaire  On October 27, 2014 at 7:00 AM

        Man is the most complex and evolved state of consciousness.

    • vinaire  On October 27, 2014 at 7:03 AM

      All beingnesses are modifications of basic Ishwara (God).

      • vinaire  On October 27, 2014 at 7:09 AM

        In Quantum Mechanics, we are looking at the interaction between finer harmonic of motion and grosser harmonic of motion.

      • vinaire  On October 27, 2014 at 7:29 AM

        Awareness of awareness is the motion harmonizing itself in some manner. This is a different kind of evolution. This seems to be the story of mankind.

      • vinaire  On October 27, 2014 at 7:39 AM

        It seems to be a more complex form of field phenomenon. It is like the earlier solidity of atoms and molecules dissolving into much finer and complex field.

      • vinaire  On October 27, 2014 at 7:42 AM

        It is much more dynamic kind of a scenario, where fixed ideas are dissolving into much finer laws and principles.

    • vinaire  On October 27, 2014 at 7:48 AM

      Thinking is basically following the association among definitions with logics. This is limited by definitions and logics that are there.

      Looking is penetrating into those definitions and logics so that much finer association could be established. This is the region of intuition.

      • vinaire  On October 27, 2014 at 7:59 AM

        Higher awareness is establishing finer associations.

      • vinaire  On October 27, 2014 at 8:04 AM

        There is contemplation of knowledge. This is Chintana

        But there is also penetration beyond knowledge through experiencing. This is Darshan

      • vinaire  On October 27, 2014 at 8:10 AM

        Movement from knowledge to experience to finer knowledge occurs through dissolution of inconsistencies.

        This is signified by chanting of AUM that establishes the background of ultimate consistency in one’s consciousness. so that inconsistencies could be spotted and dissolved.

      • vinaire  On October 27, 2014 at 8:20 AM

        Mantra = Sound (motion) counterpart of certain awareness; used to evoke awareness of spiritual elements.

        Yantra = spiritual formula to express certain relationships among spiritual elements.

        Tantra = Concrete procedures for employing abstract mantra and yantra.

  • vinaire  On October 27, 2014 at 9:41 AM

    Patanjali Yoga Sutra

    1:29 From that practice the consciousness turns inwards and the obstacles are overcome.

    1:30 Disease, dullness, doubt, procrastination, laziness, craving, erroneous perception, inability to achieve finer stages and instability are the obstacles.

    1:31 Pain, depression, shaking of the body and unrhythmic breathing are the accompanying symptoms of mental distraction.

    1:32 For removal of those (obstacles and accompanying symptoms) the practice of concentration on one principle (is to be done).


    • vinaire  On October 27, 2014 at 3:47 PM

      Repeation of AUM is meant to get one started on the path of concentration.

      By practicing this, the average person will ultimately obtain higher intelligence and keenness of mind, so that he can follow the higher and deeper courses of sadhana and thereby reach the highest spiritual goal.

      • vinaire  On October 27, 2014 at 4:30 PM

        “The first manifestation of the repetition and thinking of Om is that the introspective power will manifest more and more, all the mental and physical obstacles will begin to vanish.”~ Vivekananda

    • vinaire  On October 27, 2014 at 3:54 PM

      The obstacles outlined in verse 1:30 are definite points in the framework of consciousness. They appear during the AUM japa.

      When cpnsciousness is drawn inwards, the metabolism and other functions of the body are altered and modified.

      • vinaire  On October 27, 2014 at 4:32 PM

        Disease. This body is the boat which will carry us to the other shore of the ocean of life. It must be taken care of. Unhealthy persons cannot be Yogis. Mental laziness makes us lose all lively interest in the subject, without which there will neither be the will nor the energy to practise. Doubts will arise in the mind about the truth of the science, however strong one’s intellectual conviction may be, until certain peculiar psychic experiences come, as hearing or seeing at a distance, etc. These glimpses strengthen the mind and make the student persevere. Falling away from the state when obtained. Some days or weeks when you are practicing, the mind will be calm and easily concentrated, and you will find yourself progressing fast. All of a sudden the progress will stop one day, and you will find yourself, as it were, stranded. Persevere. All progress proceeds by such rise and fall.” ~ Vivekananda

    • vinaire  On October 27, 2014 at 4:17 PM

      Those who keep on changing the methods, techniques and symbols in meditation every now and then will suffer from the obstacles… One should not change the symbol of meditation because the process of meditation is only a basis for consciousness to go deeper and deeper. There will be confusion if the basis is changed time and again.

    • vinaire  On October 27, 2014 at 4:37 PM

      (Verse 1:31 translation and explanation by Swami Vivekananda)

      31. Grief, mental distress, tremor of the body, irregular breathing, accompany non-retention of concentration.

      Concentration will bring perfect repose to mind and body every time it is practised. When the practice has been misdirected, or not enough controlled, these disturbances come. Repetition of Om and self-surrender to the Lord will strengthen the mind, and bring fresh energy. The nervous shakings will come to almost everyone. Do not mind them at all, but keep on practising. Practice will cure them and make the seat firm.

  • vinaire  On October 27, 2014 at 6:56 PM

    Back in 1964-65 I was in the second year of engineering studies at IIT Kanpur in India. Mahrishi Mahesh Yogi of Transcental Meditation (The Beatle Guru) visited us on the campus. We gathered sround him in an outdoor setting and heard him talk. Later one of his disciples talked to me briefly and gave me a mantra to chant.

    Fifty rears later, today, I decided to google “mantra ayinga” and came up with the following It talked about the mantra “ayinga” which was given to me.

    Since I was interested in finding out about the mechanics of repeating a mantra, I sat down with eyes closed, as recommended, and mentally repeated “ayinga” for an hour. I went through some dream state and came back wide awake. Then I went for a 30 minute walk while repeating this mantra in my head in a natural manner. Here are my observations.

    (1) Patanjali sutra recommends the general mantra “Om” (AUM). I have used that also in the past. It seems that the mind starts looking for the significance of the mantra and gets absorbed in it.

    (2) This activity replaces all the other thoughts that have been crowding the mind earlier.

    (3) Just this factor brings some stability to the mind, because there is mainly one thought dominating the mind, instead of the tussle of many thoughts.

    (4) One may go through dreamlike stages to finally arrive at the stage when just this mantra is dominating the mind. Its significance doesn’t seem to matter that much.

    (5) When I was quite awake and went for a walk, I found that I was more objective, because the subjectivity of struggling thoughts was not there.

    (6) There was subjectivity of this mantra but it was pretty stable. The time during the walk passed swiftly.

    (7) It was not that other thoughts were not there when mantra was repeating in my head, but they were more tamed. It allowed new and constructive thoughts to come in. That is when I decided to write this experience.

    (8) I always felt resistance to doing this because I didn’t see much of a purpose in doing it.

    (9) However, after the experiment above, I have a better understanding of the mechanics going on here.

    (10) The Indians will say that I have become westernized, in not implicitly trusting and doing what I am told. But I like the Western Scientific approach.


  • vinaire  On October 27, 2014 at 7:06 PM

    Patanjali Yoga Sutra

    1:33 In relation to happiness, misery, virtue and vice, by cultivating the attitudes of friendliness, compassion, gladness and indifference respectively, the mind becomes purified and peaceful.

    1:34 Or by expiration and retention of breath (one can control the mind).

    1:35 Or else the mind can be made steady by bringing it into activity of sense experience.

    1:36 Or the luminous state which is beyond sorrow (can control the mind).


    • vinaire  On October 27, 2014 at 7:58 PM

      (Verse 1:33)

      By maintaining this attitude, that is, friendliness to the happy, compassion for the unhappy, gladness about the virtuous, and indifference to those who are full of vice, the mind of the aspirant becomes free from disturbing influences and as a result it becomes peaceful and undisturbed…

      …when you are trying to turn the mind inside, the obstacles and impurities must be first removed. Jealousy, hate and the element of competition cause a lot of impurities in the mind…

    • vinaire  On October 27, 2014 at 8:13 PM

      (Verse 1:34)

      (Vivekananda) “Prana is not exactly breath. It is the name for the energy that is in the universe. Whatever you see in the universe, whatever moves or works, or has life, is a manifestation of this Prana… By the abovementioned process of breathing we can control all the various motions in the body, and the various nerve currents that are running through the body. First we begin to recognise them, and then we slowly get control over them… But whenever a new subject comes, new channels have to be made, so it is not understood readily. And that is why the brain (it is the brain, and not the people themselves) refuses unconsciously to be acted upon by new ideas. It resists. The Prana is trying to make new channels, and the brain will not allow it. This is the secret of conservatism. “

    • vinaire  On October 28, 2014 at 6:37 AM

      (Verse 1:35)

      This sutra provides a simpler method of bringing the mind undr control through arousing an activity of sense perception… By concentrating the mind on the tip of the nose, a subtle or psychic smell is experienced… all these psychic processes become the basis of self-control…


      It seems that through concentration on sense organs or sense objects, certain sense perceptions may be aroused creating wonderful effects. This sounds like self-hypnotism. Apparently, in due course, the mind transcends them and goes deeper into samadhi.

    • vinaire  On October 28, 2014 at 7:03 AM

      (Verse 1:36)

      By concentrating on the center of the eyebrows one can experience a serene luminosity, and the mind can be made steady and controlled. There are many other methods through which light can be seen.

  • vinaire  On October 28, 2014 at 7:15 AM

    Patanjali Yoga Sutra

    1:37 Or else the mind can be brought under control by making passionless persons the object for concentrating the mind.
    Vivekananda: 37. Or (by meditation on) the heart that has given up all attachment to sense-objects.

    1:38 Or else (the mind can be made steady) by giving it the knowledge of dream and sleep for support.
    Vivekananda: 38. Or by meditating on the knowledge that comes in sleep.

    1:39 Or else by meditation as desired (mind can be steadied).
    Vivekananda: 39. Or by the meditation on anything that appeals to one as good.

    1:40 So the yogi is given mastery over all objects for meditation ranging from the smallest atom to the infinitely large.
    Vivekananda: 40. The Yogi’s mind thus meditating, becomes unobstructed from the atomic to the infinite.


    • vinaire  On October 28, 2014 at 7:19 AM

      (1:37) Take some holy person, some great person whom you revere, some saint whom you know to be perfectly non-attached, and think of his heart. That heart has become non-attached, and meditate on that heart; it will calm the mind.

    • vinaire  On October 28, 2014 at 7:22 AM

      (1:38) Sometimes a man dreams that he has seen angels coming to him and talking to him, that he is in an ecstatic condition, that he has heard music floating through the air. He is in a blissful condition in that dream, and when he wakes, it makes a deep impression on him. Think of that dream as real, and meditate upon it. If you cannot do that, meditate on any holy thing that pleases you.

    • vinaire  On October 28, 2014 at 7:24 AM

      (1:39) This does not mean any wicked subject, but anything good that you like, any place that you like best, any scenery that you like best, any idea that you like best, anything that will concentrate the mind.

    • vinaire  On October 28, 2014 at 7:31 AM

      (1:40) The mind, by this practice, easily contemplates the most minute, as well as the biggest thing. Thus the mindwaves become fainter.

  • vinaire  On October 28, 2014 at 7:58 AM

    Patanjali Yoga Sutra

    1:41 Samapatti is a state of complete absorption of the mind which is free from vrittis into (the three types of objects such as) cognizer, cognized and the senses, just as a polished crytal takes the color of that on which it rests.

    Vivekananda: 41. The Yogi whose Vrittis have thus become powerless (controlled) obtains in the receiver, (the instrument of) receiving, and the received (the Self, the mind, and external objects), concentratedness arid sameness like the crystal (before different coloured objects).


    As one resolves inconsistencies (vrittis) one by one, the mind becomes increasingly calmer until one realizes that the observer and the observed are part of the same reality. One becomes the reality that is observing itself.

    This is the state of mindfulness, which is seeeing things as they are.

  • vinaire  On October 28, 2014 at 10:20 AM

    Patanjali Yoga Sutra

    1:42 In that state (of samadhi) on account of alternating consciousness between word, true knowledge and sense perception, the mixed state of mind is known as savitarka samapatti.

    Vivekananda: 42. Sound, meaning, and resulting knowledge, being mixed up, is (called) Samadhi with question.


    Concentration on an object involves focusing on the symbol, its meaning and the knowledge arising from it. There is the form, the properties and then the essence of it all. In the beginning, these three aspects are not quite aligned with each other. But as one meditates on them they gradually fall in place, and there is no more questions. All inconsistencies are resolved.

  • vinaire  On October 28, 2014 at 10:25 AM

    Patanjali Yoga Sutra

    1:43 After the clarification of memory, when the mind is as if devoid of self-awareness, and the true knowledge of the object is alone shining within, that is nirvitarka.

    Vivekananda: 43. The Samadhi called “without question” (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).


  • vinaire  On January 12, 2015 at 1:25 PM

    The commonly experienced “I” is in fact the “center of ego”, similar to the idea in physics of a “center of mass.”

    An ego is a pattern created by fixed attention, just like mass seems to come about with the “centeredness” of inertia.

    So, a viewpoint is a certain stance taken by the “I”. It is like the “center of mass” having a certain motion.

  • vinaire  On January 12, 2015 at 1:26 PM

    Remote viewing in not scientifically repeatable and that puts it in the category of subjectivity and feelings. It is at best a computation that happened to match reality accidently. This in no ways proves the simplistic idea of a thetan that can exist exterior to the body.

  • vinaire  On January 15, 2015 at 10:24 AM

    A THETAN is something discrete. THETA is something continuous. The more discrete something is, the less continuous it is. A lot of “discretes” put together can never be the same as “continuous,” because the two are of totally opposite character.

    I am currently investigating the mathematics of space and location. A location is something pointedly discrete. It may be visualized as a focused point of light. On the other hand, space may be visualized as an unfocused light that is spread out. Space is opposite of a point. It is continuous instead of discrete. It is spread out instead of being pointed.

    Now think of somebody using lots of these focused points of light to approximate totally unfocused spread of light. It can never be equivalent but mathematics uses this trick in Calculus. It makes a point more and more pointed (discrete) as an infinitesimal, and then collects more and more of these points together to create a continuous space. There is a built in contradiction here that generates an appearance of space, which is not space.

    This is also the case with the “principle of co-creation,” or creation by agreement. There is an appearance of universe, which is not the universe.

    Universe is generated from a single point of awareness by making it less and less fixated, and more and more relaxed.

    • vinaire  On January 15, 2015 at 10:29 AM

      The “principle of co-creation” is the same thing as “creation” by agreement. It leads to a hypnotic state.

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