Mind: The Matrix Model

Reference: Course on Subject Clearing

I am simply exploring areas that may go beyond the traditional definitions of Brahma, Ātman and Manas (mind) as provided in the ancient texts. For example, Brahma appears to me as the “innate impulse” that permeates the fabric of the universe, Ātman appears to me as “energy activated by innate impulse”, and Manas (mind) appears to me as “an energy form, activated by innate impulse, that is generating, transmitting, and controlling motion”.

So, I am looking at these fundamental concepts in an integrated form. I know it is quite a departure from traditional definitions, but I think it is worth a try. This approach gives me an interesting “matrix model” for the mind. The premise for this model is, 

“A healthy mind naturally breaks the perceptions down into fine ‘mental pixels’, which are then absorbed into a mental matrix.”

These pixels may be viewed as energy quanta that gets finer and finer and almost continuous at lower frequencies, but together they form an intricate network, which I call a matrix. This matrix exists at every level starting from the universal down to the individual life forms, and even to the “inanimate” objects. As humans, we may be plugged into the universal matrix without being aware of it.

Anyway, I am trying to integrate the concept of consciousness with this model. I know that the Vedas do not spell out any mechanics, or structure, or role of Brahma, Ātman and Manas (mind) in terms of any specific model. Therefore, it leaves plenty of room for theorizing and speculation.

Consciousness would obviously be universal, as the mental matrix, ultimately, is universal. But this model tells me that consciousness may vary according to the fineness of mental pixels, quanta or frequencies. For example, the mental matrix of an animal may not be made up of as fine pixels as those in the humans, and so the quality of consciousness in animals may not be as deep as in humans.

One application of this matrix model of the mind is in Subject Clearing, that has to do with educating oneself in any subject by one’s own effort. Subject Clearing is explained in following issues.


Visualization Exercise

Reference: Course on Subject Clearing

This following list of General Incidents appeared originally in the book SELF ANALYSIS by L. Ron Hubbard (original edition). Its original use was for self-analysis. We use this list here with a different set of instructions to practice visualization.

Simply read an item from this list and lightly visualize that moment in your mind. Do not look for that experience. If the mind offers an experience then take it. Many of these general incidents may be available to you from your experience almost instantly; but if there is no experience of that type, then simply visualize (imagine) it newly.

You may go over this list more than once. You may find this exercise to be a lot of fun. Stay relaxed and keep the effort to a minimum.



General Incidents

Visualize a moment when:

1. You were happy.

2. You had just finished constructing something.

3. Life was cheerful.

4. Somebody had given you something.

5. You ate something good.

6. You had a friend.

7. You felt energetic.

8. Somebody was waiting for you.

9. You drove fast.

10. You saw something you liked.

11. You acquired something good.

12. You threw away something bad.

13. You kissed somebody you liked.

14. You laughed at a joke.

15. You received money.

16. You felt young.

17. You liked life.

18. You played a game.

19. You bested something dangerous.

20. You acquired an animal.

21. Somebody thought you were important.

22. You enjoyed a good loaf.

23. You chased something bad.

24. You were enthusiastic.

25. You enjoyed life.

26. You went fast.

27. You owned something.

28. You felt strong.

29. Somebody departed.

30. Somebody helped you.

31. You gathered something good.

32. You measured something.

33. You took a pleasant journey.

34. You turned on a light.

35. You heard some good music.

36. You controlled something.

37. You destroyed something.

38. You mastered something.

39. You were lucky.

40. You felt peaceful.

41. You saw a pretty scene.

42. You poured something good.

43. You acquired something that was scarce.

44. You made an enemy scream.

45. You had a pleasant seat.

46. You handled something well. (actual physical handling)

47. You moved something.

48. You watched something fast.

49. You were together with friends.

50. You occupied a good space.

51. Somebody loved you.

 52. You enjoyed somebody.

53. You invented something.

54. You harnessed some energy.

55. You killed a bug.

56. You pocketed something.

57. You made progress.

58. You walked.

59. You saved something.

60. You stopped a machine.

61. You started a machine.

62. You had a good sleep.

63.​You stopped a thief.

64. You stood under something.

65. You started a fire.

66. You went upstairs.

67. You were warm.

68. You went riding.

69. You were adroit.

70. You swam.

71. You stood your ground.

72. You lived well.

73. You were respected.

74. You won a race.

75. You ate well.



Reference: Course on Subject Clearing

In Subject Clearing, you visualize words and concepts in order to assimilate them in your mental matrix. You can easily visualize a concrete object like “oak tree” by looking it up on ‘google images’. You may visualize it from your experience also. A picture of a concrete object from ‘google images’ may also trigger some experience. To visualize something abstract like “love” you need to make some real-life examples from your own experience, or somebody else’s experience that you have observed or read about.

When you are visualizing a word or concept from your experience, you are also straightening out your past to some degree. A deeper visualization may lead you to meditation. That may straighten out larger chunks of your life. Whatever happens, just let it happen naturally.


Assimilation of Experience

The whole purpose of subject clearing is to convert the words and symbols of a subject into mental pixels, so that its assimilation in mental matrix may occur. This also means assimilation of all you experience relating to that subject. This is accomplished through visualization. You visualize in as many different ways and as often as necessary for you to feel comfortable. At that point you will have a clear understanding of the word or symbol and your attention will go automatically to the next thing that is needed.

Suppose you are clearing up the word ‘solicitous’. As you visualize the definitions of this word from you experience, you look at instances when you were solicitous to somebody, or when somebody was solicitous to you, or to somebody else. Suddenly, you become aware of the moment when you were very sick, and your mother took care of you. This may be a moment that is an unassimilated node buried deep in your mental matrix. It was inaccessible to you all this time; but now, because of all the subject clearing you have been doing, it has become accessible. As you recover the data of this incident it will be assimilated in the mental matrix. You will feel a tremendous sense of relief. This is what is meant by ‘assimilation of experience’.


Natural Process

This assimilation of experience is a natural process. The mind will give you information when it is ready. To safeguard the naturalness of visualization the following law is paramount.

You do not deny, avoid, resist, or suppress any thoughts, emotions, and sensations, or, otherwise, interfere with the natural activities of the mind. Things may go dangerously awry when one anxiously digs into the mind for answers.

This law applies also to the deeper process of meditation where you let the mind unwind without interference or interruption. This keeps the mind safe during deep thinking.

The process of visualization is so important that the next issue provides a practice exercise for it.


Glossary for Bhagavad Gita

Reference: The Bhagavad Gita

This Glossary arranges the concepts of Bhagavad Gita from the Earliest to latest.


Dharma means, “Established in nature”. For example, the “Dharma” of the sun is to shine and give warmth. Dharma is the basis of all science—physical and spiritual. Nature is continuous, harmonious and consistent. Therefore, dharma exists when there is continuity, harmony and consistency.

The one self-existent Spirit, the Absolute. This is the highest metaphysical reality. More practically, Brahma represents the innate impulse that permeates the fabric of the universe. It lies at the core of what we call SELF. Bhagavad Gita talks about “desire” to exist at this level. That is why desire is so difficult to control. (Verse 2:17)

Ātman means, “essence, nature, character, peculiarity”. It is the energy activated by innate impulse. In this general sense ātman applies to the characteristic of any “thing” animate or inanimate. In a popular sense, it refers to individual essence. Pure ātman is totally in tune with nature and it is good. The embodied ātman (jivātman or self) acquires samskāra (impressions on the mind from action and experience). The self is essentially activated impressions. The disembodied ātman is different from self. It is essentially made up of non-active impressions that are being carried forward from death to next birth. This brings about evolution. Problems occur when these impressions are not assimilated with nature. (Verses 2:19-30).

The supreme or universal ātman that is that is the essence of nature and it is universal. See ĀTMAN.

The body which is perishable. (Verse 2:18)

The embodied ātman. It is also referred to as JIVATMAN. Ātman is conscious only when it is embodied. Disembodied ātman is like being in a deep sleep. See ĀTMAN. (Verses 2:13 and 2:28).

The embodied ātman is aware. It has the natural capacity to recognize what is there and what is not. This is its mind. (Verse 2:16). Mind may be looked upon as “energy form, activated by innate impulse, that is controlling and transmitting motion.”

Self is the awareness that the embodied ātman has of itself. Some use “self” (lower case) for awareness of oneself as human, and “Self” (upper case) for supreme awareness as God.

A viewpoint is the frame of reference that self is using. It is made up of considerations carried by self.

The viewpoint of self.

This is the “I” or “ME” used by Krishna. It is the viewpoint of Paramātman, which is much broader than the human viewpoint. From this viewpoint, Paramātman is manifested as all forms in the universe and not just the human form. The universal viewpoint is the expression of universal principles, and it is neither created nor destroyed. Ultimate authority resides in the universal principles, that are personified as Gods in Hinduism.

Bhagavān literally means “fortunate”, “blessed”, and hence “illustrious”, “divine”, “venerable”, and “holy”. It refers to one who understands the creation and dissolution, the appearance and disappearance of beings, the wisdom and ignorance. In Bhāgavad Gīta, Krishna is referred to as bhagavān.

Īśvará means, “one who is capable of”, It is used for master, lord, prince, king, mistress, and queen.

The term “God” may be used for BRAHMA, PARAMĀTMAN, BHAGAVĀN or ĪŚVARÁ.

Ātman that carries mental impressions never perishes, but the mental impressions carried by ātman are forever changing. (Verse 2:12-14).

Immortality is not identifying with perishable mental impressions of sense-objects. It is freedom from fixations on sense-objects. (Verse 2:15).

Svadharma is “one’s own duty”. These are actions that follows naturally from beingness. Svadharma is a property peculiar to the beingness. (Verse 2:31).

Kshatriya is one who protects from hurt or wound. A Kshatriya is a member of the second of the four great Hindu castes, the military caste. The traditional function of the Kshatriyas is to protect society by fighting in wartime and governing in peacetime. (Verse 2:32).

Sin consists of acting against one’s inherent beingness, or not acting according to it. (Verse 2:33).

Aloofness, as from the outcome of one’s actions. It is freedom from prejudice or partiality. (Verse 2:38).

Samkhya refers to the philosophical school in Hinduism based on systematic enumeration and rational examination. It ‘enumerates’ twenty-five Tattvas or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e. the puruṣa or Self. (Verse 2:39).

Puruśa is abstract essence of the Self, Spirit and the Universal Principle that is eternal, indestructible, without form and is all pervasive.

Yoga school of philosophy is closely related to Samkhya school. It systematically studies to better oneself physically, mentally and spiritually by renouncing attachment and attaining equanimity. (Verse 2:39, 2:48).

Action taken from the universal viewpoint takes everything and everyone into account. It does not favor some narrow self. (Verse 2:40)

All desires have deep roots in innate impulse, and they are shaped by the self. (Verse 2:42).

Guṇas are “modes of existence” (tendencies, qualities, attributes). It is a philosophical and psychological concept developed by the Samkhya school of Hindu philosophy. There are three gunas: sattva (goodness, constructive, harmonious), rajas (passion, active, confused), and tamas (darkness, destructive, chaotic). All of these three gunas are present in everyone and everything, it is the proportion that is different. The interplay of these gunas defines the character of someone or something, of nature and determines the progress of life. (Verse 2:45).

A person who is established in the truth of natural order; who is always seeing things as they are. (Verse 2:46).

When one engages in an action simply to restore the truth of the natural order, then it is an enlightened action. (Verse 2:47).


Research & Contemplation

Reference: Course on Subject Clearing

Once you have your own glossary for a subject you may continue with your original research. This requires deep contemplation. The secret of contemplation is to find out what you are (a) denying, (b) avoiding, (c) resisting, and/or (d) suppressing. Then look at that area more closely. Most importantly it is looking at things that you are taking for granted.


Earliest Postulates

The earliest postulates in a subject determine how that subject has developed. If a new discovery is made in the area of those postulates, it may change the look of the whole subject.

Just imagine if somebody discovers the nature of electric charge or the nature of gravity. Or explains the very idea of force of attraction and repulsion differently. It will revolutionize the whole subject of Physics.

Or, just imagine if the gap between physics and metaphysics has been bridged and thought is discovered to be the lower part of the electromagnetic spectrum. It will revolutionize the whole subject of knowledge itself.

Or, just imagine if you could look at the ideas of “self” and “God” objectively. It will revolutionize the whole subject of religion.



The modus operandi of Subject Clearing is simply this:

Note any inconsistencies among the ideas and concepts and clarify them.

There are likely to be many contributors to a subject who may use different words for the same concept. This is the case with religious knowledge from different cultures. Group such words together to discover inconsistencies among them. For example, the concept of Brahma (God) in Vedic religions (Hinduism, Buddhism and Sikhism) is very different from the concept of God in Semitic religions (Judaism, Christianity and Islam). Clearing up the inconsistency between the words ‘Brahma’ and ‘God’ can be quite enlightening.

Study of inconsistencies may lead to discovery of arbitrary beliefs that were advanced in the absence of knowledge, or simple notions taken for granted. This may reveal gaps in the subject. Try to fill these gaps by further study and research.


The Subject of Self

In subject clearing, getting rid of the past misunderstandings in various subjects is just the beginning. All the work done so far simply prepares you to clear the most difficult subject of all—the subject of “Self”. This is the most intimate subject, and also the subject that is misunderstood the most.

The subject of self has been dealt by religion and psychology. These are subjects where inconsistencies abound. As you follow up these inconsistencies you encounter dubious explanations and fixed beliefs. These are indicators of gaps in general knowledge. When the exact gaps are revealed, real progress becomes possible.


The Future

Discovering gaps in subjects and filling them is the direction of evolution. Use direct experience and experimentation to make your favorite subjects as complete as possible.