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…
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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.
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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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Comments
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
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These Yoga Sutras seem to provide the process of linking with the universally coherent grid (Cosmic mind), which is beyond individual consciousness.
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.
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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.
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.
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.
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.
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.
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)
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)
Samadhi:
“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.
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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.
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“Samadhi brings self-realization.”
Which is to say what?
That you are that “sea of awareness.”
Exquisite.
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.
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The whole idea of Yoga is to harmonize one’s life and mind. This is achieved by spotting and resolving inconsisitencies.
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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.
Bhakti Yoga is for those who are emotionally and devotionally inclined.
Christianity presents Bhakti Yoga for the masses.
Jnana Yoga is for those who are intuitive by nature.
Scientists and philosophers seem to belong to this category.
Raja Yoga is for those with strong will power.
Patanjali Yoga fits here.
Karma Yoga is for those who are active by nature.
These people are the doers.
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.
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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.
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This basically amounts to bringing objectivity to the perception of physical and mental objects, and seeing them as aspects of the same existence.
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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.
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.
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
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.
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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.
When mindfulness is practiced correctly, memory appears by itself at the right time without any effort.
Occlusion of memory occurs when one is not letting the mind unstack itself in the naturally correct sequence.
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.”
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“The purpose of yoga is not to develop siddhis, but to bring realization of one’s real nature.”
“It [Patanjali Yoga] aims to enable an individual to explore all layers of the mind to bring about self-realization and then perfect freedom.”