It is obvious that we all have doubts, perplexities and confusions about things. Underlying these confusions are misunderstandings in communication and errors in thinking. We are not always able to trace our doubts and confusions back to such misunderstandings and errors, and fix them. So, we end up covering the failures to grasp by assumptions and speculations. This only makes life more complicated.
These failures exist not only in our use of language in communication, but also in our use of logic in thinking. The development of Subject Clearing now provides a tool, which anybody can use to handle their doubts, perplexities and confusions quite simply and easily.
Subject Clearing proposes a MATRIX MODEL of the mind that replaces the earlier models, such as, the “subconscious mind” of Freud, or the “reactive mind” of Hubbard. This model, for the first time, provides a structure that supports the function of the mind. Furthermore, the concept of ANOMALY, as defined in Subject Clearing, provides a direct approach to resolving doubts, perplexities and confusions.
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THE MATRIX MODEL
Normally, the mind perceives the environment, assesses the conditions, and directs the body to perform activity to resolve any situations and improve conditions. The mind also monitors the various flows within body to maintain it in good condition. The mind continually operates to remove any doubts, perplexities and confusions within itself, so it can operate with clarity.
The body-mind-spirit is actually a single system of life. The body, mind and spirit are best described as the three dimensions of this LIFE SYSTEM. This system operates on thought-electro-mechanical laws. The sense organs embedded in this system receive the sensations from the environment in the form of touch, sight, hearing, taste and smell. These sensations are then processed to accomplish the long-term purpose of the system of EVOLVING.
These SENSATIONS break down into smaller elements, which we may refer to as PERCEPTUAL ELEMENTS. These perceptual elements form a network of associations among themselves, which we may refer to as the MENTAL MATRIX. Each perceptual elements forms a NODE of this matrix. The external environment is PERCEIVED only when this mental matrix is well assimilated. ASSIMILATION means that there is continuity, consistency and harmony among all associations within the matrix.
The sensations enter the life system on a continuous basis. Upon entering, the sensations break down into perceptual elements. All perceptual elements are identified by their characteristics and a time stamp of when they were received. These elements get assimilated in the mental matrix, such that the associations with existing elements are established, and any duplicates are merged together.
The perceptual elements associated with time stamps are perceived as MEMORIES. They may be associated in a different order to form IMAGINATION. There may be gaps among the associations, but they are bridged over by rational projections.
Over time, the rational projections are replaced by associations created by new perceptual elements as they are received; and the multi-dimensional associations of the mental matrix come to reflect the external “universe” with increasing precision. The finer are the perceptual elements, the better is this precision. We know this reflection of the external “universe” in the mental matrix as the CONSCIOUSNESS of the mind.
But there are traumatic sensations that do not break down into perceptual elements after they enter. They embed themselves into the mental matrix as UNASSIMILATED NODES. The content of such nodes cannot be properly perceived because they are not assimilated with other nodes. The unassimilated nodes are “perceived” only as raw sensations of PAIN and ANXIETY. Their effect is to distort the mental matrix. Such distortions show up as anomalies in the thinking process of the mind.
According to this model, the assimilated portions of the mental matrix, which provide rational thinking, may be called the CONSCIOUS or ANALYTICAL mind; and the unassimilated portions, which produce unthinking reactions, may be called the SUBCONSCIOUS or REACTIVE mind.
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ANOMALY
The dictionary defines “anomaly” as something irregular, odd, peculiar, or strange condition, situation, quality, etc. It is an incongruity or inconsistency. In Subject Clearing, ANOMALY is defined more precisely as follows:
An anomaly is any violation of the integrity of reality, such as, discontinuity (missing data), inconsistency (contradictory data), or disharmony (arbitrary data).
An anomaly flags the presence of an impression on the mind that is not fully assimilated. The unassimilated impression usually takes the form of pain, anxiety or a fixed idea. It is usually covered up by a justification or an assumption. When one spots the assumption and tracks it down, the impression assimilates, and the anomaly resolves.
The anomalies that we perceive in the “external world” are actually anomalies in how the external world is perceived. They are anomalies in the reflection of the “external world” in the mental matrix. The resolution of such anomalies involves replacing the existing projections within the matrix by obtaining actual experience. The Future of Education outlines how concepts may be organized from the earliest to the latest to locate and resolve anomalies of the “external world.”
The anomalies that we sense in our thinking are actually the distortions in the mental matrix due to the unassimilated impressions These are anomalies in the structure of the mental matrix itself. The resolution of such anomalies depends on the assimilation of the unassimilated impressions. This is the domain of meditation in ancient Yoga, the psychoanalysis in psychology, and the auditing in Scientology. The anomalies in the structure of matrix (internal anomalies) make it difficult for the person to think rationally and resolve the anomalies in perception (external anomalies).
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SUMMARY
Subject Clearing helps one resolve both “external” and “internal” anomalies as described above. This, then, improves one’s ability to think clearly and perceive things in the “external world” just as they are without distortions.
Having this ability, one can resolve deeper and larger problems easily, and navigate one’s way successfully through life.
This is the Glossary for Patanjali Yoga. It is based on the subject clearing of the book, FOUR CHAPTERS ON FREEDOM by Swami Satyananda Saraswati, First edition 1976, Published by Yoga Publications Trust, Munger, Bihar, India.
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Key Word List
pataJjali, yoga, sUtra,Yoga Sutra Text,samAdhi, pAda
To find the meaning of a Sanskrit word, enter its English transliteration in ‘Sanskrit Dictionary 1’ to obtain the Sanskrit script for the word; then, enter that word in Sanskrit script in ‘Sanskrit Dictionary 2’. You’ll get the full meanings from Sanskrit Dictionary 2.
abhinivesha (अभिनिवेश) = clinging Abhinivesha means “tenacity, adherence to, fixation”. An example of such a fixation is the “fear of death.” Even learned people fear death. They have an equally strong desire for life. This is true of the philosopher, the thinker and the layman. It can be seen in everybody, therefore, it is called svarasavahi—a natural force inherent in everyone.
abhyAsa (अभ्यास) = Practice abhyAsa refers to repeated or constant practice. In abhyasa, the effort becomes a part of your nature.
Adarsha (आदर्श) = Sight
adhimAtra (अधिमात्र) = intense
adhyAtma (अध्यात्म) = spirituality
Agama = acquisition
ahinsA (अहिंसा) = Non-Violence Ahimsa means “not hurting.” It refers to not injuring anything, harmlessness, non-violence, security, safeness.
alabdha-bhUmikatva (अलब्ध भूमिकत्व) = inability to gain grounding
Alasya (आलस्य) = laziness
alinga (आलिङ्ग) = undefined Alinga means “absence of marks”. It is a state without mark or symbol. See LINGA.
Ananda (आनन्द) = pure bliss Ananda means pure happiness, bliss. In Ananda there is the feeling of absolute peace and absolute bliss, but that bliss is not the state of your sense experience.
anAtma (अनात्मा) = Not the Self
anavasthitatva (अनवस्थितत्व) = unsteadiness
angamejayatva (अङ्गमेजयत्व) = losing control over the limbs
anitya (अनित्य) = impermanent
antarAya (अन्तराय) = obstacles
anumAna (अनुमान) = inference anumAna means “inference, consideration, reflection; guess, conjecture”. Knowledge from inference and testimony differs from individual to individual.
aparigraha (अपरिग्रह) Aparigraha means non-acceptance, renouncing (of any possession besides the necessary utensils of ascetics); deprivation, destitution, poverty.
apavarga (अपवर्ग) = Release
apuNya (अपुण्य) = vice
ashuchi (अशुचि) = impure
aviplava (अविप्लव) = uninterrupted knowledge
artha (अर्थ) = the essence Artha mans “meaning, object, purpose”. Artha refers to the ultimate purpose, and that is the real knowledge of the object.
asamprajnAta (असम्प्रज्ञात) = Eqanimous-Mind beyond discernment See samprajnAta.
Asana (आसन) = posture Asana refers to yoga postures; fixed sitting position. The purpose of an asana in Patanjali yoga is to balance the different nerve impulses, feelings of pain and pleasure, heat and cold and all other opposite sensations.
Ashaya (आशय) = intention
asmitA (अस्मिता) = knowing the sense of ‘I’, Wrong Identification of the self
aSTANga (अष्टाङ्ग) = the eight parts Eight elements (of practice of yoga culminating in samadhi)—Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi.
asteya (अस्तेय) = non-stealing Asteya means “not stealing.” It is one of the yamas and refers to honesty.
AsvAda () = Taste
Atma (आत्मा) = self
Atmadarshana (आत्मदर्शन) = Perception of the True Self
avasthA (अवस्था) = state, condition
avidyA (अविद्या) = ignorance Avidya is essentially the identification of self with something else. Therefore, there is ignorance of the true nature of self. It is not seeing things for what they are. It is misperceiving a whole scale of values as the black and white of duality. It is to be fixated on the body. We misunderstand our relations with people due to avidya.
avirati (अविरति) = failure to not-cling
avisheSha (अविशेष) = Generic Avishesha means “without difference, uniform.” It is non-distinction, non-difference, uniformity.
AyuH (आयु) = Life Span
—B—
BEEJA (बीज) Beeja means “germ, element, primary cause or principle, source, origin”. It is the object on which you are meditating. It forms the basis of support for the consciousness.
bhava (भाव) = simply being
BHĀVANĀ (भावना) Bhāvanā means “reflection.” It refers to contemplation, feeling of devotion, demonstration, argument, ascertainment, right conception or notion.
bhoga (भोग) = to experience
brahmacharya (ब्रह्मचर्य) = Being in the Path of the Divine Brahmacharya means the state of an unmarried religious student, a state of continence and chastity.
bhrAnti-darshana (भ्रान्ति दर्शन) = hallucination
bhUta (भूत) = Elements
—C—
chitta (चित्त) = one of the aspects of the mind Chitta means individual consciousness which includes the conscious, subconscious and unconscious levels of mind. Chitta is derived from the basic idea of chit, which means to see, to be conscious of, to be aware. Chitta is comprised of three stages: the sense or objective consciousness, the subjective or astral consciousness, and the unconsciousness or mental state of dormant potentiality. Jivatman, the individual awareness, is made up of Atman plus chitta.
—D—
darshana-shakti (दर्शन शक्ति) = the power of sight
daurmanasya (दौर्मनस्य) = depression
desha (देश) = one’s place
dhAraNa (धारणा) = Concentration Dharana is the step before meditation that is concerned with fixing awareness on one object to the exclusion of all others. Patanjali yoga utilizes a psychic symbol as a focal point for internal concentration. It can be one’s guru, a deity, a mantra, an enquiry (anomaly); it can be almost anything. It must be something that spontaneously attracts the attention of the individual and must be chosen to suit the inherent nature of the mind and personality.
dharma (धर्म) = one’s nature
dharmI (धर्मी) = A Subject of Change
dhyAna (ध्यान) = Meditation Dhyana is merely an extension of dharana. It arises when one is able to maintain a smooth, unfluctuating flow of concentration towards the inner symbol for a period of time. The mind becomes moulded around one pattern in the form of the psychic symbol. This is the start of meditation.
divya (दिव्य) = that which shines, radiates and illuminates
draShTA (द्रष्टव्य) = the one who sees Drashta means “seer.” It is THAT which is aware.
dRShyam (दृश्यम्) = That which is seen
DRISHYA (दृश्य) Drishya means “visible, conspicuous.” It is anything manifested, whether objective or subjective; therefore, it can be perceived and experienced.
drk (दृक) = Seer
duHkha = Unpleasantness, suffering
dveSha (द्वेष) = aversion Dvesha means “aversion, dislike, enmity to.” Whenever there is an object of pain and the mind runs away from it, wishing to avoid it, this is called dvesha. Dvesha is a more powerful binding force. When dvesha is removed, meditation becomes deeper and then raga can also be given up.
—G—
grahaNa (ग्रहण) = the act of consumption
grahItR (ग्रहीतृ) = the consumer
grAhya (ग्राह्य) = the consumed
guNas (गुण) = qualities guNa means the threefold aspects of nature: sattva (essence), rajas (dissipation) and tamas (darkness). All functions of the body, mind and world are an interplay of these three gunas. When sattva has free expression, one-pointedness dawns. When rajas is overpowering, the mind is dissipated. When tamas comes into play, there is neither one-pointedness nor dissipation; there is only dullness and inactivity.
guru (गुरु) = illuminator
—H—
HANAM (हनन) Hanam means “killing, a killer, slayer.” It refers to killing, destroying, removing, dispelling.
HEYA (हेय) Heya means “that thing to be left or quitted or abandoned or rejected or avoided.”
—I—
indriya (इन्द्रिय) = Senses
indriyajaya (इन्द्रियजय) = Victory over the Senses
Ishvara (ईश्वर) = the supreme soul Ishvara refers to master, lord, God, etc. Ishvara does not mean some personality that lords over you. Ishvara is the ultimate consciousness, which is completely free of ignorance, I-feeling, like, dislike, and fear of death. It is there in each one of us, and it has always been there in everyone. It is not possible to reach it through thinking, speeches, discourses, intellect, listening to others or the scriptures. It must be experienced directly through practices, such as, yoga. In it there is the seed of limitless knowledge, but that knowledge is not gained from outside.
IshvarapraNidhAna (ईश्वरप्रणिधान) = Abiding in the Divine Ishvarapranidhana means “surrender to God.” It is placing the mind completely at the disposal of the inner self.
—J—
jala (जल) = water
JAPA (जप) Japa means “muttering, whispering”. It refers to repetition of a mantra.
jAti (जाति) = one’s birth; the form of existence (as man, animal, etc.) fixed by birth
jnAna (ज्ञान) = knowledge Jnana means “knowing, becoming acquainted with”. Jnana is inner sense perception (conceptualization). It refers to the higher knowledge (cognition, knowingness).
—K—
KAIVALYA(कैवल्य) Kaivalya means “isolation.” It refers to absolute unity, perfect isolation, abstraction, detachment from all other connections, detachment of the soul from matter or further transmigrations, beatitude.
kAla (काल) = The Times One lives in
kaNTaka (कण्टक) = thorn
karma (कर्म) = action
KARMASHAYA (कर्माशय) Karmashaya means “receptacle or accumulation of (good and evil) acts” in the form of impressions.
karuNA (करुणा) = compassion
klesha (क्लेश) = affliction, obstacles klesha is pain, affliction, distress, pain from disease, anguish. In yoga, five klesha’s are named: “ignorance”, “egotism”, “desire”, “aversion”, and “tenacity of mundane existence”.
kliSTa (क्लिष्ट) = not easily intelligible
kriyA (क्रिया) = Action
kriyAyogaH = Yoga of Internal Action
KUMBHAKA (कुम्भक) Kumbhaka means a pot. In pranayama (breath control), it is stopping the breath by shutting the mouth and closing the nostrils with the fingers of the right hand.
nidrA (निद्रा) = sleep nidrA refers to sleep, slumber, sleepiness, sloth. In this state there are thoughts but they are not present before the mind. It is an unconscious state of mind.
nirbIja-samAdhi (निर्बीज समाधि) = a state of causeless equanimity Nirbeeja means “without seed.” Nirbeeja samadhi is a state devoid of consciousness. 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. Nirbeeja samadhi is the state of causeless equanimity.
nirodha (निरोध) = bringing them down, calming it, having control over
nirupakrama (निरुपक्रम) = incurable; which are not immediately manifest
nirvichAra (निर्विचार) = thoughtlessness states of meditation Nirvichara means not reflecting or considering. In nirvichara, the space, time and idea are taken out but behind that something else remains, and that is called the essential nature of thought.
NIRVITARKA (निर्वितर्क) Nirvitarka means without reason or thought; unreflecting, inconsiderate.
nitya (नित्य) = permanent
niyama (नियम) = Strict-Regimen Niyama refers to fixed observances or rules; personal code. The niyamas are intended to harmonize one’s inner feelings. The five niyamas are: shaucha (cleanliness); santosha (contentment); tapah (austerity); swadhyaya (self-study) and Ishwara pranidhana (surrender to the cosmic will).
—P—
pAda (पाद) = a quarter, a fourth Part
panka (पङ्क) = sludge
pariNAma (परिणाम) = a very profound change, transformation from within
paritApa (परिताप) = Dejection
pataJjali (पतञ्जलि) = author of Yoga Sutras An Indian sage who lived between 2nd and 4th century CE. Very little is known about him.
PATANJALI YOGA Patanjali yoga is that system of Raja Yoga, which consists of eight stages: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. It is therefore widely called ashtanga yoga (the yoga of eight stages).
prajnA (प्रज्ञा) = pure perception prajnA refers to intuition; revelation; intuitive knowledge; true knowledge.
prakAsha (प्रकाश) = Manifestation
PRAKRITI (प्रकृति) See PURUSHA.
prakRtilaya (प्रकृतिलय) = immersed in one’s own nature
pramAda (प्रमाद) = negligence
pramANa (प्रमाण) = judgment, measure of any kind
prANa (प्राण) = life airs Prana means “breath, exhalation, breath of life.” It refers to bioplasmic energy expressed through living protoplasm. The subtle prana is in the form of energy, and the gross prana has the form of breath.
praNava (प्रणव) = the first sound
prANAyAma (प्राणायाम) = Breath Control Prana means breath, ayama is lengthening or widening through control. When breathing is controlled so as to retain the breath, it is pranayama. The ultimate aim of pranayama is to be able to retain the breath. Thus, if we breathe normally fourteen times per minute, in pranayama we breathe only once or twice per minute. There are three types of pranayama, namely, puraka, rechaka and kumbhaka (please see).
praNidhAna (प्रणिधान) = abiding in
PRĀRABDHA (प्रारब्ध) Prarabdha means “commenced, begun, undertaken.” It refers to an undertaking, enterprise, or one who has commenced, begun, or undertaken a work.
prasupta (प्रसुप्त) = dormant
PRATIPAKSHA (प्रतिपक्ष) Pratipaksha means “opposite”. It refers to the the opposite side, hostile party, opposition, an obstacle, an adversary, opponent, foe, etc.
pratyAhAra (प्रत्याहार) = Sensory Withdrawal Pratyadhara is the yogic practice of withdrawal of the senses. Pratyahara means ‘to gather inwards’. The practice is concerned with checking and curbing the outgoing tendencies of the mind so that awareness can be directed inwards.
pratyakSha = direct experience
pratyaya (प्रत्यय) = The State of Being; consideration of self Pratyaya is the content of mind. 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 pratyaya for the mind; similarly with other symbols. The aspirant’s mind must have something to rest upon during the process of meditation. Pratyaya only drops intermittently, when it is called virama pratyaya; but it remains until the end.
puNya (पुण्य) = virtue
PURAKA (पूरक) Puraka means filling, completing. In pranayama (breath control), it is closing the right nostril with the forefinger and then drawing up air through the left and then closing the left nostril and drawing up air through the right.
PURUSHA (पुरुष) and PRAKRITI (प्रकृति) Purusha is a particular manifestation of consciousness which may be translated as a viewpoint. The ultimate purusha (viewpoint) is Ishwara (God), which may be described by The Static Viewpoint. Prakriti is a particular manifestation of energy, which may be translated as a form that is manifested in space and time. Scientology defines Purusha as Theta; and Prakriti as MEST.
Purusha is the personal and animating principle; whereas, Prakriti is the original or natural form or condition of anything. The purusha implies the drashta (seer) and prakriti implies the drishya (seen). The purusha means subjective being and prakriti means objective, external existence. Existence and the individual being arise when purusha and prakriti come together.
—R—
rAga (राग) = affection Raga means “liking, attachment, vehement desire of.” Whenever there is an object of pleasure and the mind runs after it, wishing to have the pleasurable experience again and again, this is called raga.
RAJAS (रजस्) Rajas means “colored or dim space.” It is the substance becoming thicker or more substantial, and appearing as emotion, motion or activity. The mental disposition is rather scattered or unrestrained, and it cannot perceive things as they are.
RĀJA YOGA (राज योग) The royal path of yoga; It is the science of mental discipline and includes various methods of making the mind one-pointed. Patanjali defines his method of yoga as ‘the elimination of mental fluctuations’.
RECHAKA (रेचक) Rechaka means emptying the lungs, emitting the breath. In pranayama (breath control), it is expelling the breath out of one of the nostrils.
RITAM (ऋतम्) Ritam is the absolute, cosmic or changeless aspect of this universe. It is is beyond energy and change. It appears to be still and void (shoonya शून्य). It is not seen, and can be understood only through spiritual consciousness.
RITAMBHARA (ऋतम्भर) Ritambhara means “bearing the truth in one’s self”. It refers to cosmic harmony, or to the mental matrix in which all impressions are assimilated.
Rta (ऋत) = the true reality of existence
RtambharA (ऋतम्भरा) = intellect or knowledge which contains the truth in itself
—S—
sabIja-samAdhi (सबीज समाधि) = states of causal equanimity Sabeeja, literally, means “with seed or germ.” In sabeeja samadhi we have a basis or content or a centre or a symbol. A beginner has to use a certain basis for fixing the mind. Finally, when the consciousness becomes concentrated in the form of that beeja (seed) they become one, and the subjectivity of the mind is lost.
sAdhana (साधन) = leading straight to a goal, guiding well, furthering Sādhana is a discipline undertaken in the pursuit of a goal. Abhyāsa is repeated practice performed with observation and reflection. Kriyā, or action, also implies perfect execution with study and investigation. Therefore, sādhana, abhyāsa, and kriyā all mean one and the same thing. A sādhaka, or practitioner, is one who skillfully applies…mind and intelligence in practice towards a spiritual goal.
For the dynamic person, karma yoga is best suited. Bhakti is better for those who are emotional, who can surrender to God; they form the majority of the population. The third group, mystic people, are prone to practice raja yoga and the allied practices of hatha yoga, swara yoga, kriya yoga, nada yoga and trataka, etc. The fourth (rational) type form the few jnana yogis. They like to read the Upanishads, the Gita, etc. wherein the deeper aspects of life, the universe and meditation are described. Many of us have a mixture of these four tendencies. Hence a mixture of practices is to be recommended.
samAdhi (समाधि) = equanimity of mind Eventually Dhyana leads to an elimination of duality; the seer, seen and seeing merge into unity and one’s being fuses into the state of samadhi. A good definition is: 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—absorption, superconsciousness; concentration of the mind on an object of meditation.
Samadhi is the state in which the mental matrix is fully assimilated. Even the grainy perceptual elements are assimilated into oneness. Samadhi is to reach the deepest level of consciousness where even the sense of individuality disappears. In the approach to samadhi one starts to become aware of fixations one by one and resolves them. The primary fixation is on the body and the self. The fixation is both physical and spiritual. In the beginning there may be a basis of meditation, such as, a mantra, or an auditing question; but, gradually, all such supports are dropped.
SamAna (समान) = The assimilative aspect of prANa
SAMĀPATTI (समापत्ति) Samapatti means complete absorption; complete acceptance. In samapatti, all disturbance in consciousness fades away. This gives rise to purely objective consciousness of the object upon which the mind is cast.
samaya (समय) = one’s circumstances
samprajnAta (सम्प्रज्ञात) = discerned, distinguished, known accurately samprajnAta-samAdhi = Eqanimous-Mind which still discerns. samprajnAta refers to a samadhi that is accompanied by discernment and illumination.
samshaya (संशय) = doubt
samskAra (संस्कार) = latent-tendencies
saMyama (संयम) = control of the senses, self-control saMyama consists of dhāranā (concentration), dhayāna (meditation) and samadhi (absorption).
Sankhya (सङ्ख्या) = Number of Repetitions
santoSha (सन्तोष) = Contentment
sarvArthata (सर्वार्थता) = Interest in All worldly Nature
SAT (सत) Sat is the entire universe that is in a process of evolution.
sattva (सत्त्व) = Vitality Sattva means “essence or reality.” It is the essence of substance that appears as vibration or light. It is the focused disposition or character of the mind that can see things as they are.
satya (सत्यम) = Truthfulness Satya is the relative, changing and interdependent aspect of this universe. it is perceptible by the senses and understandable by the mind. The world of planets and stars is satya because it is relative.
saumanasya (सौमनस्य) = Pleasantness of the Mind
savichAra (सविचार) = thoughtfulness states of meditation Savichara means that to which consideration is given. In savichara, one does not think of any object in terms of normal understanding. There is no form present. The whole process is through reflection that has no language.
savitarka (सवितर्क) = accompanied with reason or thought
shabda (शब्द) = the sound Shabda refers to the sound, word or mantra. Shabda is a thought process in the form of words. It is mental argumentation.
shaucha (शौच) = Cleanliness
shraddhA (श्रद्धा) = steadfast focus
shrAvaNa (श्रावण) = Hearing
shrotra (श्रोत्र) = Sense of Hearing
SHRUTA (श्रुत) Shruta means “heard, listened to, heard about or of, taught, mentioned, orally transmitted or communicated from age to age”. It specifically refers to the Vedas, because they were revealed. Through them, we know the supreme being and atman.
smRti = constant remembrance Smriti refers to memory. It is the recalling of existing impressions. The impressions do not exhaust themselves upon recall; they remain.
sopakrama (सोपक्रम) = undertaken; which are immediately manifest
sthira (स्थिर) = Firm
sthiti (स्थिति) = Continuation
styAna (स्त्यान) = procrastination
sukha (सुख) = pleasantness
sUkShma (सूक्ष्म) = Subtle
sUtra (सूत्र) = thread, that which like a thread runs through or holds together everything, rule The word sutra means ‘thread’. The word implies that the written words carry an underlying continuous thought; the various ideas connect together like the beads on a necklace to form a complete philosophy.
svAdhyAyA (स्वाध्याय) = study of the self Svadhyaya means “self-study.” It includes study of the entire physical, mental, emotional and spiritual structure of your personality. You are looking at your own consciousness.
svarasa (स्वरस) = interest in one’s own self
—T—
TAMAS (तमस्) Tamas means “darkness, gloom”. It is the substance becoming solid and totally substantial, and appearing as dull, inert state of mind that takes everything literally. It cannot see what is there.
tanu (तनु) = feeble
tapaH (तपः) = penance Tapas means “warmth, heat.” It refers to religious austerity, bodily mortification, penance, severe meditation, special observance.
TARKA (तर्क) Tarka means logic or reasoning. It is a system or doctrine founded on speculation or reasoning.
TATTVA (तत्त्व) Tattva is a true principle or axiom. It is the essence or substance of anything.
TRATAKA (त्राटक) Trataka is a Sanskrit word, which means “to look” or “to gaze.” It is a method of fixing the eye on one object. As such, this meditation technique involves starting at a single point of focus.
—U—
udAna (उदान) = The buoyant aspect of prANa
udAra () = उदार
UPĀSANA (उपासन) Upasana means “homage, adoration, worship”. It is an activity of being intent on or engaged in.
upekShA (उपेक्षा) = neutrality
—V—
VĀSANĀ (वासना) = unassimilated impressions Vāsanā is the impression of anything remaining unconsciously in the mind, the present consciousness of past perceptions, knowledge derived from memory. It is said that consciousness has two supports: prana (vital energy) and vasana (impressions). These are the supports on which the mind rests and consciousness works. If one of them is removed, the other goes automatically.
vairAgya (वैराग्य) = Dis-identification vairAgya is indifference to worldly objects and to life. It is freedom from all worldly desires, One has a sense of objectivity with which one looks at everything. This frees one up from all the seeming appearances of nature to which one gets attached.
vedana (वेदन) = Touch
vibhUti (विभूति) = Vibhooti means “penetrating, pervading.” It refers to manifestation of might, great power, superhuman power.
vichAra (विचार) = deep thought vichAra means pondering, deliberation, consideration, reflection, examination, investigation. The definition of vichara is when the consciousness is flowing without the basis of language. It is not thinking; there is only a contemplative pattern. The mind simply alternates in time, space and idea.
vichChinna (विच्छिन्न) = intermittent
videha (विदेह) = without a body
viduSha (विदुष) = the knowledgeable one
vikalpa (विकल्प) = imagination vikalpa refers to false notion, fancy, imagination. It is an unfounded belief that has no corresponding object at all.
VIKSHEPA (विक्षेप) the act of throwing asunder or away or about, scattering, dispersion; inattention, distraction, confusion, perplexity.
vipAka (विपाक) = results
viprakRShTa (विप्रकृष्ट) = Distant
viparyaya (विपर्यय) = misjudgment viparyaya means perversion or alteration. It results in misconceptions.
vIrya (वीर्य) = high energy vIrya means manliness, valour, strength, power, energy, manly vigour, virility, semen virile, etc.
visheSha (विशेष) = specific Vishesha means “distinction, difference between.” It is the characteristic difference, peculiar mark, special property, speciality, peculiarity. It refers to particularity, individuality, essential difference or individual essence.
vitarka (वितर्क) = Illogical thoughts; justification to not follow a logical course vitarka means “conjecture, supposition, guess, fancy, imagination, opinion, etc.” It is doubt and uncertainty followed by reasoning, deliberation, consideration, etc.
VIVEKA (विवेक) Viveka mars “discrimination.” It is the power of separating the spirit from matter, truth from untruth, reality from mere semblance or illusion.
vivekakhyAti (विवेकख्याति)=‘Distinction between what is self, and what is not’.
vArtta (वार्त्त) = Smell
vRtti (वृत्ति) = the compulsive cyclical actions vRtti is a mental modification, whether pleasant or painful. Vritti means circular. When you throw a stone into a pond, the movements of the water spread outward in the form of circles. In the same manner, the consciousness, when disturbed, moves out in a circular patterns. Therefore, the attitudes of chitta, the modes of mind, are called chitta vritti.
vyAdhi (व्याधि) = illness
vyavahita (व्यवहित) = Hidden
vyutthAna (व्युत्थान) = rising up, awakening
—Y—
yama (यम) = Self-Discipline Yama refers to self-restraints, abstinences, or social code. The yamas are designed to harmonize one’s social interactions. The five yamas are ahinsA (feeling of non-violence to all things: human, animal, etc.); satya (truthfulness); asteya (honesty); brahmacharya (sexual control or abstinence) and aparigraha (non-possessiveness).
yoga (योग) = union of human spirit with Ishvara Yoga, literally, means ‘union’. Yoga is the control of the vRttis (compulsive, cyclical actions) as explained by Patanjali.
YOGA SUTRA TEXT The Yoga sutras is one of the most important texts in the Indian tradition and the foundation of classical Yoga. It is the Indian Yoga text that was most translated in its medieval era into forty Indian languages. The text fell into obscurity for nearly 700 years from the 12th to 19th century, and made a comeback in late 19th century due to the efforts of Swami Vivekananda and others.
We shall look at the definitions of POTENTIAL TROUBLE SOURCE (PTS) and SUPPRESSIVE PERSON (SP) carefully from the Technical Dictionary. Apparently, an SP is the cause of suppression, and a PTS is the effect of suppression. We shall start by looking at the definition of SUPPRESS.
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SUPPRESS, to squash, to sit on, to make smaller, to refuse to let reach, to make uncertain about his reaching, to render or lessen in any way possible by any means possible, to the harm of the individual and for the fancied protection of a suppressor.
According to this definition we are looking at any activity that does not allow a person to be himself or herself. Instead, such an activity tries to destroy the beingness of the person.
POTENTIAL TROUBLE SOURCE, 1. a person or preclear who “rollercoasters,” i.e., gets better, then worse. This occurs only when his connection to a suppressive person or group is unhandled and he must, in order to make his gains from Scn permanent, receive processing intended to handle such.
In order for the results from Scientology processing to last, any threat to a person’s beingness must be handled as a priority.
POTENTIAL TROUBLE SOURCE, 2. somebody who is connected with an SP who is invalidating him, his beingness, his processing, his life.
To handle the threat to one’s beingness, one must first identify the source of such threat. Such source is always a living entity. In Scientology, that source is called the SP (suppressive person).
POTENTIAL TROUBLE SOURCE, 3. means the case is going to go up and fall down. He’s a trouble source because he’s going to get upset. He’s a trouble source because he’s going to make trouble. And he’s trouble for the auditor and he’s trouble for us and he’s trouble for himself.
A person whose beingness is under threat is not going to retain any benefits from auditing until that threat is handled. Until then he is gong to be trouble to Scientology organization that is auditing him.
POTENTIAL TROUBLE SOURCE, 4. it means someone connected to a person or group opposed to Scn. It is a technical thing. It results in illness and roller-coaster and is the cause of illness and roller-coaster.
From Scientology perspective, the SP is opposed to the person getting better, and by extension, the SP is also opposed to Scientology activity that is trying to stabilize the person.
PTS, 1. means potential trouble source which itself means a person connected to a suppressive person. All sick persons are PTS. All pcs who roller-coaster (regularly lose gains) are PTS. Suppressive persons are themselves PTS to themselves.
A PTS person is identifiable by his inability to hold on to his gains in auditing, because his beingness is constantly being invalidated by an SP.
PTS, 2. is the manifestation of a postulate—counter-postulate.
The PTS person wants to be himself, but the SP is not allowing that.
PTS, 3. environmental menace that keeps something continuously keyed in. This can be a constant recurring somatic, a continual, recurring pressure or a mass. The menace in the environment is not imaginary in such extreme cases.
To the PTS person the threat to his beingness appears as a diffused environmental menace because he is unable to identify the source of it.
PTS TYPE A, a person intimately connected with persons (such as marital or familial ties) of known antagonism to mental or spiritual treatment or Scn.
The source of threat that a PTS feels could be right there, but the PTS is blind to it. He may not be able to associate the threat to its source because he is in some relationship with it, and he can’t let go.
PTS TYPE ONE, the SP on the case is right in present time, actively suppressing the person. Type one is normally handled by an ethics officer in the course of a hearing.
When the SP on the case is right in present time, the handling is to get the PTS to recognize this fact.
PTS TYPE TWO, type two is harder to handle than type one, for the apparent suppressive person in present time is only a restimulator for the actual suppressive. The pc who isn’t sure, won’t disconnect, or still roller-coasters, or who doesn’t brighten up, can’t name any SP at all is a type two.
But what appears to be an SP in present time, may only be a reminder of the real SP. So, it may require a search and discovery of the real SP.
PTS TYPE THREE, the type three PTS is mostly in institutions or would be. On this case the type two’s apparent SP is spread all over the world and is often more than all the people there are—for the person sometimes has ghosts about him or demons and they are just more apparent SPs but imaginary as beings as well.
The PTS person may start seeing SPs everywhere. Such a person is so terrified that he or she is unable to function in life and may have to be institutionalized.
SUPPRESSIVE PERSON, 1. he’s solving a present time problem which hasn’t in actual fact existed for the last many trillenia in most cases, and yet he is taking the actions in present time which solve that problem. The guy’s totally stuck in present time, that is the whole anatomy of psychosis.
The SP is threatening the beingness of others around him in an effort to solve some imaginary problem. He is psychotic in this sense. He is stuck in some engram.
SUPPRESSIVE PERSON, 2. a person who rewards only down statistics and never rewards an up statistic. He goofs up or vilifies any effort to help anybody and particularly knifes with violence anything calculated to make human beings more powerful or intelligent. A suppressive automatically and immediately will curve any betterment activity into something evil or bad.
The SP is not logical in his thinking. He harbors great fear against anybody getting better than him.
SUPPRESSIVE PERSON, 3. a person who doesn’t get case gain because of continuing overts.
An SP does not get better because he is continually engaged in committing harmful acts.
SUPPRESSIVE PERSON, 4. the person is in a mad, howling situation of some yesteryear and is “handling it” by committing overt acts today. I say condition of yesteryear but this case thinks it’s today.
An SP is living with an engram completely controlling his mind.
SUPPRESSIVE PERSON, 5 . an SP is a no-confront case because, not being in his own valence he has no viewpoint from which to erase anything. That is all an SP is.
An SP is simply acting out some valence in his engram.
SUPPRESSIVE PERSON, 6. those who are destructively antisocial.
In an SP, the thinking is completely mechanical, so no social activity flows from it.
SUPPRESSIVE PERSON, 7. a person with certain behavior characteristics and who suppresses other people in his vicinity and those other people when he suppresses them become PTS or potential trouble sources.
An SP is threatening the beingness of others around him as part of acting out some past engram. Those whose beingness is threatened cannot hold on to their gains in auditing and become troublesome to those who are trying to help them.
SUPPRESSIVE PERSON, 8. is one that actively seeks to suppress or damage Scn or a Scientologist by suppressive acts.
An SP then starts to threaten those who are trying to help, such as, Scientology and Scientologists.
SUPPRESSIVE PERSON, 9. a person who has had a counter – postulate to the pc you are handling.
An SP is at the other end of the troublesome preclear you are trying to handle.
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Anomalies
DEFINITION: An anomaly is any violation of the integrity of reality, such as, discontinuity (missing data), inconsistency (contradictory data), or disharmony (arbitrary data). An anomaly flags the presence of a hidden impression on the mind in the form of an assumption. When the assumption is discovered, one becomes aware of the underlying impression. This awareness produces a realization that resolves the anomaly.
The Scientology Organizations have declared many people on their lines, and on their staff, as SPs because they were difficult to manage. The number of such instances is so large that it points to a weakness in the application of Scientology itself. This requires a clear statement of PTSness.
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Resolution
With subject clearing, the state of PTSness appears to be as follows:
PTSness occurs when a person feels threatened about his or her beingness. This may also extend to a person who is feeling threatened about an aberrated beingness.The latter would be the condition of SPness. So, the conditions of PTSness and SPness are closely tied together and should be carefully assessed for proper handling.
Subject Clearing shall be immensely useful in handling this condition in either of its form of PTSness or SPness.
“IDENTIFICATION, 1. the inability to evaluate differences in time, location, form, composition, or importance.” “IDENTIFICATION, 2. identification is a monotone assignment of importance.” “IDENTIFICATION, 3. the lowest level of reasoning is complete inability to differentiate, which is to say, identification.” “IDENTIFICATION, 4. Duplicating in one space continually, is in itself identification.”
Scientology identifies Static with theta and theta with thetan. It lacks a clear differentiation among these three concepts. Subject Clearing differentiates these three concepts as Unknowable, Self (ability to postulate), and Being (the postulate of individuality), respectively.
“INTERIORIZATION, 1. interiorization means going into it too fixedly, and becoming part of it too fixedly. It doesn’t mean just going into your head.” “INTERIORIZATION, 2. if the havingness of the preclear is low, he is apt to close in tight to the body because this gives him more havingness and if the preclear fears that the body is going to go out of control he will also move in closer to the body. Thus we get interiorization as no more complicated than fear of loss of control and drops in havingness.”
Interiorization means that the attention of the person has become narrowly fixated on the body because the body provides him with an obvious sense of individuality that gets attention from others.
“EXTERIOR, the fellow would just move out, away from the body and be aware of himself as independent of a body but still able to control and handle the body.”
A person feels exterior to the body when he is able to visualize it in totality. Similarly, when he can observe his thoughts he feels exterior to them. But to the degree he cannot observe himself as a being he feels interiorized.
“EXTERIORIZATION, 1. the state of the thetan, the individual himself, being outside his body. When this is done, the person achieves a certainty that he is himself and not his body.” “EXTERIORIZATION, 2. the phenomenon of being in a position in space dependent on only one’s consideration, able to view from that space, bodies and the room, as it is.” “EXTERIORIZATION, 3 . the act of moving out of the body with or without full perception.”
Exteriorization is a state where a person is feeling exterior to his body. He may or may not be able to visualize his body, but his attention is no longer fixated on his body as if the body alone determines his beingness. He realizes that he is much more than the body and that his individuality is also determined by his viewpoint.
There are dreamlike “out of body” experiences, which accompany the shocking realization that one is more than one’s body. But that does not mean that one can literally be separate from one’s body. Scientology makes the error of interpreting such a feeling in a literal sense.
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Subject Clearing
A person feels exterior to anything when he is able to visualize it in totality. This may happen when a person has a vivid “out of body” experience. The person suddenly realizes that he is more than just a body. Until then he had been identifying himself with his body because his body has gotten the most attention from others, and his sense of individuality has built up on this attention.
The vividness of “out of body” experience springs from complete assimilation of related sensations in the mental matrix. This applies to sensation from the sense organs that assimilate routinely in mental matrix to create present time perceptions. It also applies to a facsimile coming forward on the genetic line and assimilating in the mental matrix for the first time appearing as a vivid “past life” memory. You can also create a vivid visualization of being out in space if all the related sensations happens to assimilate completely in the mental matrix.
A person can thus visualize being completely separate from the body. But this does not mean that he is literally without a body. He may even visualize being completely separate from this universe, but that doesn’t mean he is no longer connected with the universe. The ultimate exteriorization occurs when the person realizes that his sense of individuality is just his postulate. But that doesn’t take away his individuality.
Scientology looks at the “out of body” experiences and makes the error of interpreting it literally to mean that the “thetan” can separate himself from the body and survive body death.
The Theta-MEST theory was originated by L. Ron Hubbard in 1951. It became central to the the subject of Scientology, which was also developed by Hubbard. With subject clearing the basic statement of this theory appears as follows (see The Statement of Theta-MEST Theory),
THETA and MEST are two dimensions of the universe, which, together, explain not only all the phases of matter and its motion, but also the whole spectrum of living organisms and life.
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Theta-MEST Theory
This document expands upon this theory with the following steps of reasoning.
(1) This universe is substantial; therefore, it is made up of substance. NOTE: Substance is anything substantial enough to be perceived.
(2) The universal substance has the dimensions of Theta and MEST. NOTE: We are familiar with the dimension of Theta and MEST as ‘spiritual’ and ‘physical’, respectively.
(3) In the Theta dimension we have thought, identity and mental phenomena. This dimension has its own unique set of laws.
(4) In the MEST dimension we have radiation, matter and physical phenomena. This dimension also has its unique set of laws.
(5) The laws of Theta and MEST may parallel each other to some degree, but they are very different.
(6) Being substances, both Theta and MEST have extensions and durations.
(7) Having extensions, both Theta and MEST have the characteristic of space; but the two spaces are very different.
(8) Having duration, both Theta and MEST have the characteristic of time; but the two times are very different.
(9) Having the characteristics of space and time, both Theta and MEST can condense and expand.
(10) In the Theta dimension, thought may condense into identity; and identity may expand into thought.
(11) In the MEST dimension, radiation may condense into matter; and matter may expand into radiation.
(12) Condensation and expansion allows forms to appear and disappear. A form, therefore, has Theta and MEST dimensions.
(13) A form is individualistic in that it can be distinguished from other forms; but the universal substance is one.
(14) A form has a beginning and an end; but the universal substance has no beginning or end.
(15) The beingness is the Theta dimension of a form; it is called Thetan. The body is the MEST dimension of that form. Both dimensions operate together as one form.
(16) As a form appears and disappears, both thetan and body appear and disappear.
(17) An individual is born, and he dies. Therefore, neither the body nor the thetan is permanent.
(18) The individuality, such as, the genetic characteristics and impressions from the life lived are carried forward in seed form, most likely as DNA programming.
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EXPLANATIONS
Certain questions have arisen in relation to the above, and many will arise in the future. The purpose of this section is to address such questions.
TIME The universe provides a background of infinite duration. Against this background we measure time in terms of duration of a cycle. On Earth, we use the cycle of Earth’s Rotation as our measure of time. All our units of time are derived from the time it takes for the Earth to complete one rotation.
CONDENSATION AND FORMS Condensation and expansion are in the nature of substance. That is how the substance takes form and changes those forms. The same form may be brought into being and let go again and again; but its impressions retained. That is how a form may evolve.
INDIVIDUALITY Individuality arises with the form and subsides when the form disappears; but the form and its individuality may go dormant in between as in a seed. Thus, the individuality may evolve over time with repeated appearances of the form.
