HOLOGRAPHIC MIND and the Tantra Magic of Live Mantra - Chapter 5 by Edmond Chouinard copyright 1995 registered 1995 by Edmond Chouinard Metaphysical Measurements Inc - to expand measurement techniques on mind-matter inter-relationships - - to build a physical model to unveil psychic and religious experiences - 485 River Avenue Providence, Rhode Island 02908 USA TEL: 401/273-6222 FAX: 401/273-6267 E-MAIL: EdMeasure@aol.com Free download of book entitled "HOLOGRAPHIC MIND and the Tantra Magic of Live Mantra" 7.04 In return I ask for comment, either on open News Group or by private E-Mail. Download address for each of the 7 Chapters and this Overview: http://members.aol.com/edmeasure or ftp://members.aol.com/edmeasure Chapters of HOLOGRAPHIC MIND (to be individually downloaded) b0outlin.rtf - Overview - Introduction and Overview Summary b1mantra.rtf - Chapter 1 - The Floating Magic of Live Mantra b2tantra.rtf - Chapter 2 - Roving Mind among the Tattvas of Tantra b3psychi.rtf - Chapter 3 - Psychic Visions and Mystical Experiences b4tminit.rtf - Chapter 4 - Veda and its Potent Tradition of Masters b5invoca.rtf - Chapter 5 - Miraculous Power of Invocation & Hypnosis b6jesus.rtf - Chapter 6 - The Word of Jesus and Walking on Water b7model.rtf - Chapter 7 - A Holographic Model of Man in the World Miraculous Power of Invocation & Hypnosis - 5 INVOCATION & TM We have just seen a very special and powerful form of invocation that is used to prepare teachers to teach Transcendental Meditation. A live mantra is found to evolve by way of the tradition of masters through invocation, a highly repeatable event which is its remarkable attribute. There is no other known phenomena which ventures into the metaphysical domain that is so repeatable. The first and most important ingredient needed for science to establish itself is repeatability. Out of hundreds of TM initiations into live mantra, there have been no known misses. This is absolutely remarkable because even among the activities of highly trained groups of scientists and engineers, there are always misses, mistakes, reworking, and redeveloping. TM's teaching methods through the seen and unseen tradition of masters has been so well refined over so many generations that generating a live mantra becomes almost a rote, mechanical procedure. Though such a summation may apply to any skill once it is learned, with TM, it must still be called a metaphysical skill as well as a scientific skill. INVOCATION & METAPHYSICS Invocation calls upon external forces to directly intercede for us. Invocation is an invitation to any one person or to any group of persons, seen or unseen, who can help persuade the forces of the local environment to move in a desired direction. Prayer is invocation which is individually personalized. Prayer and invocation both call toward the sources of creation to receive a flow of sakti. If invocation is to be seriously considered in a larger, holistic sense, metaphysical overtones are unavoidable because its roots lie deep within the metaphysical domain. However, this metaphysical domain can just as easily be called the vacuum state of photon events, whereby we immediately have the possibility of dealing with physics. Mystics have been using invocation and its associated visualization since the beginning of time and they have witnessed a wide assortment of psychic sightings and mystical experiences in the process. We have earlier described several such events in Rosicrucian settings. Mystical sightings are still rejected by the scientific community because there is no neat mathematical and scientific theory to describe the phenomena and also because the phenomena are not easily repeatable and thereby do not readily lend themselves to scientific evaluation. In addition, those who reject psychic and mystical phenomena have usually not experienced such events. The question arises, how can we ever come to see such sightings if we allow our cultural surroundings to hypnotize us to believe the impossibility and nonexistence of such phenomena! Others retort that those who see mystical sightings have prepared themselves through a repetition of pertinent mental and physical activities, which is also a form of hypnosis. This is true to some extent, but regardless of the amount of conditioning which some may acquire, there is yet one overwhelming fact that negates the idea of self created hallucinatory imagery: mystics themselves seldom know in advance of precisely when, where, and what they are going to see, if anything. This is well born out in the psychic experiences related earlier. Regardless, no matter what activity and lifestyle we choose, conditioning is always involved. Learning is conditioning. Conditioning and hypnosis are not antagonistic concepts, but they need to be acknowledged as a natural part of existence. HYPNOSIS & ADVERTISING Hypnosis controls most of our daily lives. We are all being conditioned from the moment we are born. For instance, there are those who loudly proclaim that TV programming does not affect our overall behavior. Meanwhile, the major corporations of the world smile as they pursue their hypnotic TV strategies called advertising. They know precisely how well it works as they are paying dearly for it, a significant potion of the world's total budget. There is hardly a moment that we are not subjected to some type of suggestion. Every habit that we have has been attained through repeated suggestion and through repeated activities. Hypnosis is still a mystery and we tend to shy away from it. In recent talks with psychology graduate students, we found there was no shame in not having even the faintest idea or care about hypnosis! It is simply denied any relevance. Yet the whole world knows, perhaps with frightening apprehension, that hypnosis demonstrates extraordinary powers of the mind and that it can have overwhelming and startling affects on mind-body interrelationships! HYPNOTISM & SEER-SEEING-SEEN Hypnosis is a matter between the seer, seeing, and the seen. What is the seeing sakti relationship between two parties involved in deep hypnosis. Who is the seer and precisely what is the seen? How and to what extent is either one party or the other in control? For instance, we know that the flamboyant power of hypnosis that is demonstrated in heavy stage somnambulism can put one's body-mind faculties completely into the hands of another consciousness in just a few seconds. How does this happen? There is no reasonable answer to this question among the conventional sciences and traditional wisdoms, and this is why most avoid it altogether. However, there is an answer with our extended tantra model: the mind of the hypnotist temporarily locks onto the mind of the hypnotee through an intertwining between the hypnotist's subtle senses and the hypnotee's subtle senses. The commingling of the subtle minds directly affects the fluctuations of consciousness and the transmission of information from the hypnotee's brain at the holographic connection. For this situation to occur though, the hypnotee must invite the hypnotist to take control, otherwise no control is possible as the subtle mind is usually coupled tightly to the original hosting brain. BRAIN & MIND DISENGAGED There is no consciousness and no memory of events in deep hypnosis, unless counter suggestions are given. The host mind is temporarily disengaged. Edgar Cayce readings indicate that the same sort of phenomena occurs in drunken stupors where there is no consciousness and no memory of transpiring events. The owner's subtle mind has willingly disengaged from the hosting brain and given temporary control to another subtle mind who is waiting nearby. Those who might be waiting nearby have been so drawn to the vicinity by similarity of fluctuations of consciousness. Like attracts like, and the bodiless are always hankering for a body. Such explanations then clearly suggest that multiple personalities are precisely that: multiple subtle minds competing for control over a single hosting physical body. Near death, out-of-body experiences and coma are then simply variations on this theme but without having another subtle body invading the hosting physical body. The owner's subtle mind leaves the confine of the physical body for a time, operating by itself with the subtle senses, presumably with no intention of allowing other entities to occupy the physical body in the meantime. HYPNOSIS & FOG HAZE Hypnosis is further made visible in light of the plasma like fog haze analogy of the subtle mind that was brought forward in chapter two. Similar to the gravitational attraction between bodies of matter, subtle minds are attracted. In not wanting to be alone, fog haze is attracted to other fog haze, and there is a coalescence, however momentary, of their separate existences. The ego's control can be shared or transferred temporarily, not only as expressed in hypnosis but also in many other natural, normal, and beautiful living relationships, such as being in love, being a mother, being a disciple, being subordinate, and being friendly. Wherever the spirit of love abides and some sort of union is desired, then egotistical control of one's fog haze begins to dissolve and it partially blends with the fog haze of another consciousness or even of a desired object. In this way, hypnosis and suggestion are explained as a commingling of minds. The control of the body can be temporarily relinquished and the seer then witnesses activity of his mind-body system that is motivated by another consciousness, or the seer can temporarily move out of the mind-body system altogether and witnesses nothing. This momentary giving up of the will need not be a fearful situation. In fact, fear only arises when the ego insists on always being in control. The ego then consciously wants to be alone and then is, in fact, alone. There is no coalescence of multiple minds, and consequently, there is far less flowing of the sakti of love. This is the definition of fear! HYPNOSIS & LIFE STYLE Indeed, living itself can be viewed as a continuously updated hypnotic trance. The sutras refer to such trances as, mƒyƒ and avidyƒ, illusion and ignorance. As an example, which is almost amusing if it were not so sad, consider how one can be innocently born a Jew, while another is innocently born a Catholic, another is innocently born a Protestant, and yet another is innocently born an Arab. Each hears certain repetitions and intonations around the home and the environment for many years throughout youth, until one day, each may be ready to take up the sword against the other, often to death as may seem necessary, just to uphold these youthful repetitions! Certainly, none of the fundamental teachings of the world's religious avatars proclaim such violence against each other. Rather, it is the powerful hypnotizing repetitions which take full control! It is precisely these repetitions which take over our lives and define the truth for all of us, like it or not. Whole cultures gain identity after being so conditioned, or indubitably, so hypnotized, and they go to war just as easily, even in this modern day and age! HYPNOSIS & REPETITION What exactly is this cultural identity that becomes a part of oneself? It may arise through repetition, but exactly what is it that arises? It is sound and samskƒras, the ultimate cause of the increasing fluctuations of the mind that we uncovered in the sutras. The subtle mind, consisting of tiny particles of citta, takes on a shape and form that is consistent with the repeated intonations. This creates the varying spatial configurations and relative concentrations among the three gunas, which are called samskƒras. The samskƒras are the fundamental storage media of the subtle mind and are the seeds that direct much of its activity. The subtle mind throbs and pulsates accordingly as various such samskƒras are activated. This creates a time varying holographic map of bio-potential pathways at the brain. The pathways in the brain become deeply ingrained and repeated fluctuations of consciousness reoccur ever more easily. This well known learning behavior of neurons under repeated stimulation is the physical storage media for new samskƒras. Verbal and spatial repetitions that are extended for long periods of time and backed by the sakti of powerful emotions is the formula to create deep samskƒras. It is the tried and true formula of hypnosis. Such ingrained behavioral seeds are viewed as a positive delight so long as they lead to joy and not suffering. Indeed, it is impossible to remain embodied, it is said, unless we maintain some few samskƒras in place. This concept is called, lesƒvidya, having a little ignorance, a most important consideration for those near the verge of enlightenment. It is said that we then have free choice to remain embodied or to remerge in unity consciousness, but most all of us will not have such a concern at present! INVOCATION, HYPNOSIS & BELIEF Invocation, hypnosis, and belief are variations of intensity on a common theme: invocation deals with repeating desire, whether by simply calling forth or by prayer; hypnosis deals with repeating suggestion, whether by long term advertising or quick hypnotic trance; and belief is the amount of corresponding reality that stays with one's self as a result of any of these activities. For both invocation and hypnosis, we repeat and repeat, and if possible, repeat with a suitable and powerful imagery that excites the flow of sƒkti, perhaps even at the potent sexual level, as does advertising. This directs a sizeable flow of sƒkti into intense growing desires, and the desires need be satisfied for fulfillment. The newly established beliefs, the new samskƒras, are the newly repetitive thoughts which indicate that fulfillment is gained only when the programmed desires are satisfied. This is the pattern of all aspects of living, starting at birth: repeated sensing with a repeated language, growing desires, and fulfillment through acting on the dictates of the repetitions. Beliefs are good and we all need them to survive, for we need a stable platform upon which to view the rest of reality. Invocation and hypnosis find their effectiveness through voicing and intonation. Vocal sound directly affects the fluctuations of consciousness. Invocation is a voicing and intoning, again and again, with strength and sincerity, until the intention becomes reality. Hypnosis is also a voicing and intoning, again and again, with strength and calmness, until the objective becomes reality. In the same breath we can say that advertising is a voicing and intoning, again and again, with strength and boldness, until its motives become reality. All three phenomena transform reality, usually for a health benefit or other similar pursuit which presumably adds joy to our life and reduces suffering. With enough repetition, beliefs emerge. Beliefs are the long term results of repeated fluctuations of the mind, regardless of whether the objective contents of the mind are sciences, religions, gods, soap, or automobiles. BELIEFS & METAPHYSICS Beliefs, therefore, are ultimately the outcome of hypnosis and invocation, both of which have an intimate relationship with metaphysics, all of which are considered heretical concepts around academia. This is the problem: if the metaphysical domain is declared to be nonexistent, there is then no basis to continue an investigation. Conveniently, the whole topic is then relegated to hallucination and imagination, whatever it takes to avoid dabbling in the metaphysical. The world of formal science often cringes, thinking this to be a rebirth of the Middle Ages! Metaphysical implications are unavoidable in the creation of a comprehensive scientific model of the universe, as with the emerging holographic tantra model discussed in chapter two. Science is being superimposed over the metaphysical implications for an extended holographic model of tattvas coming up in a chapter seven. Full western science must be brought in so that the word metaphysical is eventually considered simply as physical when we better understand, appreciate, and most importantly, start to measure the roving fluctuations of consciousness among the tattvas. When we don't know the details about the connections between the subtle mind and the brain, we call it metaphysical or even hallucinatory. After we gain sufficient understanding through an appropriate theoretical model and a few viable physical measurements of the associated phenomena, we will be able to call it physical, or at least, real. It's just a matter of perspective again. MYSTICISM DEMYSTIFIED We now begin the process of demystifying mysticism as we superimpose pragmatic working descriptions of metaphysical phenomena directly on top of ordinary descriptions and definitions adapted by physics and science. Our goal is to start making physical measurements on metaphysical phenomena, under a yet developing theoretical model containing interrelationships with the core of science itself, quantum mechanics and relativity along with optics of spatial Fourier Transforms. We hold that the working mechanisms underlying hypnotism, invocation, and mystical sightings are expressions of a common superstructure of imaginations and hallucinations which can coexist with modern physics. Indeed, the subjective realities of quantum field theories are more illusive and truly of a finer "hallucinatory" quality than are the direct mystical visions that are "seen" by mystics, as discussed earlier with psychic experiences! To help us take another few steps forward, though, we want to consider more of the ancient sutras, for such topics as invocation, hypnosis, and belief are not new. These same topic areas, perhaps slightly modified in overall scope, are discussed in the sutras under different names: samyama and siddhis. These sutras have a great deal of additional information for us on these topics. SAMYAMA Samyama is a yoga sutra expression for invocation, hypnotism, and belief. Samyama is a coordinated set of natural mental activities which accelerates the fruition of desires, as does hypnosis. It gives rise to attainments that lead to fulfillment and it promotes the perception of super normal insights called the siddhis. It is said to give rise to an extraordinary class of siddhis, near enlightenment, that are similar to the "miraculous" activities of Jesus. The Cayce readings and Rosicrucian mystics, among several others, claim to have supporting evidence that Jesus learned about such super normal activities from the Vedas in the Himalayas during his earlier life. It is the mental activities of samyama that are at the core of super normal consciousness. Samyama is also the activity responsible for the transformation of consciousness. Siddhis are a transmutation of consciousness. We shall draw many parallels and identities with invocation, hypnotism, and belief. We start with the following few sutras that collectively define samyama: DHARANA - CONCENTRATION "Concentration is the binding of consciousness to a place." (Y3.1 - desa bandhas cittasya dhƒranƒ) Consciousness is fixed to one thing at one place and it must stay there. The sakti of desire is the motivation for concentration, and intense desire leads to powerful conclusions. We can think of concentration as an extension of the plasma like mind which binds itself to an object, literally latching itself around the object. The binding influence of an object is proportional to the joy and happiness that it gives to the recipient. So long as contentment remains, the binding influence to a single place will hold fast. The fog haze nature of the citta will stay glued to the object. Whenever the attention finds another more interesting object the mind naturally and automatically releases the first object and grasps the new object. DHYANA - MEDITATION "Meditation is a continuation of the thought of concentration." (Y3.2 - tatra pratyaya ekatƒnatƒ dhyƒnam) Meditation is simply a continuation of the thought of concentration. A concentrated thought can only be held for awhile. Eventually the thought disappears and the mind wanders around to other thoughts. In due time, the mind becomes aware that it is thinking other thoughts and promptly comes back to the concentrated thought. Meditation is the spontaneous continuation of the same concentrated thought, over and over again, even as the thought disappears and then reappears. Continuation of concentration seems simple enough, but if the object of attention is not sufficiently rewarding, then attention leaves and concentration is broken. If the object of attention is sufficiently pleasing, there is a continuation of concentration. It is easy to stay with a pleasing thought, say a proper live mantra, because it requires no effort and it is enjoyable. However, even with a pleasing thought, something very remarkable occurs. The thought continues to change and it can dissolve altogether. This is meditation, a continuation of concentration, but it's a concentration without a forcing of the mind, which tires it out. The object of attention should be so desirable and attractive that the mind is fully content in staying with it. The mind feels at home and is thrilled with joy. Such an object is live mantra, and such is the purpose of meditation. Without live mantra, meditation is some form of contemplation. One floats around in a specific set of thoughts, often religious in nature, but any kind of thought suffices. The mind moves with these thoughts, first on one thought and then on another, and some pleasant feelings arise. A sense of security with a degree of quietness is generally present. There can be some relaxation. Without a suitable technique though, meditation may not be as rewarding as hoped. SAMADHI - IDENTIFICATION "Samƒdhi is that consciousness, in fact, wherein the object only is shining forth, seemingly devoid of one's own form." (Y3.3 - tad eva artha mƒtra nirbhƒsam sva r–pa s–nya iva samƒdhih) This is seeded samƒdhi, and it includes the four types of samƒpatti (identification of the mind with specific objects) that we discussed at length in the first section under sutras Y1.41 through Y1.48. In quick summary, our mind becomes totally "lost" in the object of concentration. We are aware of nothing else. The subtle mind completely surrounds and physically conforms to the object of attention. Intense daydreaming is an example. SAMYAMA - TRIAD OF ACTIVITY "Samyama is awareness of the three; dhƒranƒ, dhyƒna, and samƒdhi; in one place." (Y3.4 - trayam ekatra samyamah) "The three aspects of samyama, dhƒranƒ, dhyƒna, and samƒdhi, separately arise in awareness." (Y3.6 - tasya bh–misu viniyogah) Samyama is both a description of what is happening and a formula for doing it. In concentration there is the no movement, just the holding of a thought. In meditation there is a continual transformation: a movement, an expansion, and a dissolution of thought. In samƒdhi there is steadiness and recurrence of the same thought only. Being aware of precisely what is occurring among these three states of existence is the value of samyama. Being aware of the gap that exists between thoughts is the great value of samyama. Lively new creations from the most subtle levels of reality begin their existence in this gap. We need to know this gap, this momentary emptiness. Samyama is the spontaneous flowing of the three activities sequentially as one. The concentrated thought, only, keeps arising again and again after it continues to subside, again and again. The concentrated thought and only the concentrated thought keeps shining forward, without the clutter of any other thoughts. We are totally lost in the arising and subsiding thought, not unlike the continual rising and subsiding of ocean waves. It sounds simple enough and it is simple with live mantra because live mantra spontaneously behaves in such a manner, being contained within the natural movements of the gunas of the subtle mind, which are always in activity. However, even without live mantra, samyama can be learned and enjoyed, though with less efficiency, as vividly demonstrated by Rosicrucians and others who usually do not possess a live mantra. "From success with samyama transcendental insight flashes forth." (Y3.5 - taj jayƒt praj¤ƒ ƒlokah) We covered the nature of praj¤ƒ, truth bearing insight, at sutra Y1.48 in the first chapter. This sutra tells of a way to reach this consciousness: from success with samyama, transcendental or truth bearing insight flashes forth. Truth bearing insight comes out of the gap. This is a comforting stage of consciousness to be in. We feel good. This is the way toward freedom and enlightenment. Samyama must be won, it must be achieved. It is a matter of becoming aware of thoughts that disappear and of thoughts that reappear. What is it that exists in the gap, that moment which flashes forth between a disappearing thought and an appearing thought? Where are we when a thought disappears? It is not a matter of coming up with "correct" or "nearly correct" answers. There are no "correct" or "nearly correct" answers. We individually and personally answer these questions from our own experience. "These three (dhƒranƒ, dhyƒna, and samƒdhi) are inner limbs in comparison to the previously considered (yama, niyama, ƒsana, prƒnƒyƒma, and pratyƒhƒra)." (Y3.7 - trayam antar angam p–rvebhyah) However, relative to these five external steps (limbs) of yoga, the last three steps, dhƒranƒ, dhyƒna, and samƒdhi, are internal. The above sutra identifies the classic eight steps of yoga. The last three steps, dhƒrana, dhyƒna, and samƒdhi that we have just covered, are collectively known as samyama. As we have not considered the first five steps, we will now briefly do so for the sake of completeness. Yama are the restraints: non-violence, truth, non-stealing, chastity, and greedlessness. Niyama are the observances: purity, contentment, austerity, self-study, and devotion to the lord. In short, yama and niyama can be likened to the content of the ten commandments from Mose's god or to commonly held worldwide views on ethics, morality, and decency, more or less. We start yoga from where we are and go, that's all. If we are habitually involved in flagrant criminal activity though, we should not be surprised if we experience a slightly harder time in getting on with it! Asana means a comfortable seat and ƒsanas are yoga postures. Sit comfortably to meditate. Later, look at the yoga postures, and if some of them are comfortable to perform, do them for a few minutes a day. Prƒnƒyƒma is breathing inwards with one nostril while holding the other closed with a finger. When the lungs are filled, switch nostrils and breath out. At a comfortable and normal breathing rate, breath in again in with this same nostril and then switch nostrils again. Breathing in and out is always done with one nostril at a time while the other is held closed. The changing of nostrils always occurs when the lungs are full. We can do this type of breathing just a few minutes a day, in a comfortable easy manner. Pratyƒhƒra is sense withdrawal and it happens spontaneously with live mantra or whenever we move to samƒdhi where we are "lost" in the object of awareness. This is a statement about what is occurring, not what to do. One cannot force sense withdrawal, for that is a contradiction of terms, some sort of torture. Hence, the first five steps of yoga amount to being a decent person who has experimented with different ways of sitting comfortably, perhaps doing a few yoga postures (to help dissolve away the physically stored stresses) with occasional rhythmic breathing through one nostril at a time, and not minding occasional external noise and other environmental stimulation to the senses. These first five steps are collectively known as hatha yoga, and there are many who develop extraordinary mind-body coordination and gain good health through its practice. Yoga postures and prƒnƒyƒma are both extremely invigorating. There are many excellent books and teachers available on these topics in the market place. "These three, dhƒranƒ, dhyƒna, and samƒdhi, even, are external limbs in comparison to the seedless samƒdhi." (Y3.8 - tad api bahir angam nirbŒjasya) And these three, dhƒranƒ, dhyƒna, and samƒdhi, even, are external limbs of yoga in comparison to the seedless samƒdhi, transcendental consciousness. In summary, concentration, meditation, and samƒdhi are internal limbs of yoga with respect to the previous ones considered, the restraints, observances, posture, breath practice, and sense withdrawal, but they are external limbs of yoga with respect to the seedless samƒdhi. The first five limbs of yoga are concerned with activities of the physical body. The last three limbs of yoga are concerned with activities of the mind. Beyond the activities of the mind is the seedless samƒdhi, the fourth state of transcendental consciousness. Yoga progressively takes us from the more suffocating forms of existence to freedom in the heights of transcendental consciousness, the seedless samƒdhi, in a series of steps. These steps, however, are not intended to be sequential. All steps are to be performed simultaneously, to whatever degree is comfortable in any given step. Moreover, when we have live mantra we are mostly working from the top, down. Maharishi Mahesh Yogi would say that the performance of right action is the spontaneous consequence of attaining the kingdom of heaven, not the other way around. Jesus said virtually the same. It simply is not necessary to go through long, suffering penances to enter higher consciousness. PARINAMAS - TRANSFORMATIONS The parinƒmas, transformations, are probably the single most significant concept of the sutras for the western world observer. They tell us about the ever continuing, changing nature of mental fluctuations, a highly distinctive feature that is totally missing in western world thinking. The parinƒmas are the nodes for transformation to different levels of consciousness. They express movement from reality to reality and they are the focal point of live mantra. Our holographic model is about transformations of reality, it is about the parinƒmas that occur after passing through the gap. PARINAMA - NIRODHA "Nirodha parinƒmah, restricted transformation, is that moment of restriction of consciousness which connects the annihilation of an arisen samskƒra with the appearance of an overpowering samskƒra." (Y3.9 - vyutthƒna nirodha samskƒrayor abhibhava prƒdurbhƒvau nirodha ksana citta anvayo nirodha parinƒmah) Rising thoughts develop out of samskƒras, the deeply ingrained mental and physical nodules of memory and stress. When a thought disappears and another thought appears, that extremely precious moment of consciousness that occurs between the two thoughts is called nirodha parinƒma, restricted transformation, or simply the gap. Being aware of the gap is the beginning of our goal. We are dipping into transcendental consciousness. This happens when the influences of one samskƒra dwindles, and at some later time, the influences of another or the same samskƒra becomes activated. Elapsed time between the events is usually a tiny fraction of a second during normal waking states of consciousness. During meditation however, this elapsed time can increase to many seconds and later it can grow to many minutes or more. "That calm flow is through samskƒras." (Y3.10 - tasya prasƒnta vƒhitƒ samskƒrƒt) The continuous calm flow of thoughts is due to samskƒras. The samskƒras merge and re-emerge in consciousness over and over again. The mind can be considered as discontinuous, digital-like fluctuations that are continuously turning on and off, so to speak, the gap being unnoticed in the normal waking states of consciousness. Awareness therefore progresses as a calm flow of continuous thoughts. We move from thought to thought by a combination of samskƒra activity, memory activity, and sense organ activity. Information taken in through the senses is continuously being colored by the crystallizing samskƒras. If the samskƒras are particularly potent stresses, the information coming through the senses may be totally distorted. There is no situation where there is no distortion for we all need some type of colored basis, some preferential beliefs upon which to stand. We all like to think that we are completely objective, especially while performing in the sciences, but our personal beliefs and habits never end in flavoring the truth, even creating the "truth", as discussed earlier in this chapter in connection with conditioning. PARINAMA - SAMADHI "Samƒdhi parinƒma, samƒdhi transformation, is the one pointedness of consciousness which arises as all objective realities of consciousness dwindle away." (Y3.11 - sarva arthatƒ ekƒgratayoh ksaya udaya cittasya samƒdhi parinƒmah) That precious short interval, nirodha parinƒma, is the tiny gap occurring between two thoughts arising out of samskƒras. As this interval of time becomes longer and as we become more aware of it, the experience is called samƒdhi parinƒma. It is a gradation in the degree or intensity of being "lost" in the object of awareness. Nirodha parinƒma is a relatively fast event that can be caught in a glimpse and the distinction between the seer, the process of seeing, and the seen is still clear. Samƒdhi parinƒma, is a one pointed state of consciousness that identifies for longer periods with the more subtle reality of the concentrated object. It automatically arises as other objective realities fade away, and it remains in place for lengthening intervals of time. PARINAMA - EKAGRATA "Ekƒgratƒ parinƒma, the transformation of continuing one pointedness, is the repeated subsiding and uprising of like thoughts from samƒdhi parinƒma." (Y3.12 - tatah punah sƒnta uditau tulya pratyayau cittasya ekƒgratƒ parinƒmah) When the subsided and the uprising thoughts are both alike, this is ekƒgratƒ parinƒma, one pointed transformation. The same thought recurs, over and over again, as one's consciousness moves from a thought to the gap and back to the same thought again. Such a powerful thought may be a potent stress trying to relieve itself by dissipating through the nervous system. It may be a thought originating from the senses that is being dwelled upon for further intuitively transmitted knowledge and information. Whatever the source and motivation for such a thought, it is persistently reoccurring. If ultimately from a samskƒra the thought is irritating or not irritating according to the joy or sorrow associated with the original action deposit that created the samskƒra. DHARMA - DUTY "The transformations in duty, characteristics, and state are explained by this reality of the parinƒmas upon the senses." (Y3.13 - etena bh–ta indriyesu dharma laksana avasthƒ parinƒmƒ vyƒkhyƒtƒh) Parinƒmas are transformations and all of the transformations are concerned with the continually changing thought forms from the various arising and subsiding samskƒras. When the reality of the samskƒras are superimposed upon the senses, the personality traits and the transformations of duty, characteristics, and state are explained. Powerful and repetitive samskƒras, create and color our personality. From these samskƒras there emerges one's concept of duty, one's personality characteristics, and one's overall state of being. Sensory data is modified by the quality and intensity of the active samskƒras. Without any sensory data, the active samskƒras define one's concept of duty, one's personality characteristics, and one's overall state of being. "The characteristic qualities emerging are according to the subsided, uprising, or undefined duties which follow." (Y3.14 - sƒnta udita avyapadesya dharma anupƒtŒ dharmŒ) Duty arises, subsides, or is undefined in accordance with the active samskƒras. According to the original information stored in the samskƒras, then so too is the nature of duty which evolves. Our self defined duties change as samskƒras are dissolved and as new samskƒras are added. For instance, we may feel "driven" to perform certain activities, or find that a certain "love" dominates our lives. We are highly proficient with such activities and they are easy to do. These are uprising samskƒras leading our way. They become our duty. They are our life. In a broad sense, this is called dharma; we know what we have to do and we do it. Such prescribed activity is usually our best option and the easiest to perform, whatever it implies. We can intellectually "go against" such naturally arising inclinations, but then we feel additional suffering. DHARMA - PARINAMA TIMING "The cause in differences among transformations is do to the difference in sequence (of activating the samskƒras)." (Y3.15 - krama anyatvam parinƒma anyatve hetuh) The cause of the difference in transformation, of the difference in one's self imposed duties, personality characteristics, and states of being, is due to a different sequence in the arising samskƒras. All node stops along the sakti line highway to unity consciousness affect the sequence of arising samskƒras: at the body, at the brain, at the mind, at the soul, and at god consciousness. Everything and everyone along the way from the source of sakti to our embodied state are involved in our personal karma. Both the almighty forces of nature and the embodied personality's past decisions control the timing of uprising samskƒras. Some periods are more propitious for certain samskƒras to arise than others. The ideas of timing, chance, and luck are seemingly all involved. Like moving clouds in the skies, nature swoops down into consciousness from time to time with a catalytic predisposition toward certain activities. This is accomplished by affecting the interplay between the interacting gunas. On some days or years there are slowly moving invigorating white clouds, while at other times the heavens are roaring with tumultuous black clouds. Some such predisposition will be more propitious than others to trigger the activation of particular samskƒras. In this way we can find ourselves with or against the "mood of the times". Our instantaneous disposition is a matter of how the distribution of our internal gunas are balanced against our self determined program of samskƒra unfoldment. However, nature protects the embodied and in due time and in due course, without too much turmoil, more samskƒras unfold and dissolve away to further open the windows to our evolution. SIDDHIS - SUPER NORMAL ABILITIES The following sutras are the siddhis, the so called attainments. Many of us will find that we are already aware of such siddhis without having known this special name, siddhi. That is certainly the case as the power of positive thinking which is, in fact, the sakti of siddhis. Invocation, hypnosis, and belief are the sakti of siddhis, which arise out of the activity of samyama. Hence, many of the siddhis may seem almost trivial, as the next sutra for instance, depending upon just where our past inclinations and desires have taken us. Most of the siddhis deal with subtle mental perceptions, which should be our only present concern. The physical transformation siddhis, like disappearance and the levitation group (discussed in chapter six), are included for general interest only, as they are far beyond the scope of this writing. However, it is to our great advantage to formally start doing samyama, as awareness always increases during the activity. PAST & FUTURE "From samyama on the three transformations, nirodha parinƒma, samƒdhi parinƒma, and ekƒgratƒ parinƒma, knowledge of the past and future is gained." (Y3.16 - parinƒma traya samyamƒd atŒta anƒgata j¤ƒnam) We have covered the above. The past becomes better known because of the specific nature of the content of the samskƒras themselves, and the future becomes better known because these very samskƒras will relentlessly drive us forward according to their content. LIVING ROARS "Confusion among sounds, objects, and thoughts occurs from coinciding upon one another. From samyama on the distinctions among the confused elements, all living roars become known." (Y3.17 sabda artha pratyayƒnƒm itara-itara adhyƒsƒt samkaras tat pravibhƒga samyamƒt sarva bh–ta r–ta j¤ƒnam) Sounds, objects, and thoughts are three distinct realities. Sounds are the coarse and subtle levels of sakti that activate the fluctuations of consciousness. Objects manifest in the external world at coarse and subtle levels. Thoughts are the combined fluctuations of consciousness that arise in the subtle mind through the subtle senses which envelop the objects directly, through the physical senses which couple to the subtle mind via the holographic connection, through the direct coloring affects from activated samskƒras which are an integral part of the subtle mind, and through the direct coupling of the sakti of subtle sound to the fluctuations of consciousness. From samyama on each of these three elements, and from samyama on the distinctions between them, the content of all living sounds becomes known. Try it. When a bird sings, what is being said? Listen. Do samyama. Listen. Do samyama. PREVIOUS BIRTHS "From direct perception of samskƒras, knowledge of previous births are acquired." (Y3.18 - samskƒra sƒksƒt karanƒt p–rva jƒti j¤ƒnam) This works. Unfortunately, the results are difficult or impossible to confirm, so it may be a moot point. However, we must move ahead to exercise our skills with imagination and intuition. There comes a time after the reality of enough "imaginations" have been verified that we have confidence even in those that cannot so easily be verified. The mind is formed of samskƒras, through the coagulation of citta in the form of the three gunas. When the senses are withdrawn and if we are not asleep, the samskƒras become the motivation of thoughts. Becoming more aware of the finer and subtle values of thoughts, just before they dissolve in the gap, leads us directly to their cause, the original making of the samskƒras themselves. With direct perception of samskƒras comes knowledge of previous births because most of the presently active samskƒras have been received from previous births. These samskƒras carry over from birth to birth through unfulfilled desires caused by strong attachment to their contents. MINDS ARE KNOWN "From direct perception of thoughts, other minds become known." (Y3.19 - pratyayasya para citta j¤ƒnam) "And not that with support, but rather of that non objectiveness of being." (Y3.20 - na ca tat sa ƒlambanam tasya avisayŒ bh–tatvƒt) Other minds become known through the direct perception of the fluctuations of another mind. Our mind can become aware of the existence of another mind, by way of contacting the spatial formation of another's subtle mind through the commingling of the subtle senses around the constituent citta. A fog haze outline of coagulated and pulsating citta is perceived and a direct coupling of the fluctuations of consciousness occur between such minds, through sympathetic attunement. A single, common thought can thus spontaneously emerge from the two individuals. Hence, this spontaneous communications occurs, not with support from objects of perception, but rather, through the non objectiveness of being itself, through the subtle aspects of sound that permeates existence. These last two Sutras indicate why the emulation of great masters is so important in the process of learning. This is the underlying concept of guru that is so little understood in western cultures. For instance, if we are studying relativity physics, it does not hurt to project one's self into Einstein's being, to let one's consciousness literally gravitate into another's consciousness. Then one learns relativity much more easily, through sympathetic attunement and resonance, similarly as a guitar string will start vibrating when a nearby piano string tuned to the same note is struck. If we want to be like Jesus, then we should emulate him through sympathetic attunement and project into his consciousness directly. Our own mind must melt into the other consciousness. There need be a life supporting desire and a passionate empathy to couple one mind with another mind, and one mind cannot directly view the contents of another mind. MIND IS PRIVATE "If another mind could be seen, then the cognition of cognitions, excessive diffuseness, and the confusion of memory would result." (Y4.21 - citta antara drsye buddhi buddher atiprasangah smrti samkaras ca) "Because of no intermixture of minds, the appearing condition is the perception of one's own awareness." (Y4.22 - citer apratisamkramƒyƒs tad ƒkƒra ƒpattau sva buddhi samvedanam) This is a more complex issue. Mind is both public domain and a private sanctuary. A secret always remains a secret and there can be no invasion by uninvited guests. If one individual could witness inside the consciousness of another individual, then a thought of thoughts would manifest with excessive diffuseness through endless numbers of individuals, and total confusion of memory would result. Hence, it is not possible to directly witness another's thoughts or to directly view the world through another's senses (except by invitation or special circumstance as previously discussed). However, through sympathetic attunement and by way of intuitive flashes, it is possible to know of selected thoughts and feelings of another, and this is experienced to some extent by practically everyone. The throbbing spatial configurations of two superimposed cittas couple to one another through resonance. This gives rise to a mutually emerging thought, an instantaneous mutual sharing of a thought. However, because of no possibility of intermixture of minds, the appearing condition is the perception of one's own awareness. In summary, we cannot and do not see inside of another's mind. We can couple with another's mind, however, and through sympathetic attunement, "discover" thoughts in our mind which may well be public domain information of another mind. Thoughts can truly travel in space! DISAPPEARANCE "From samyama on body form and on suspension of the power of grasping with the light to the eye disconnected, there is disappearance." (Y3.21 - kƒya r–pa samyamƒt tad grƒhya sakti stambhe caksuh prakƒsa asamprayoge antardhƒnam) "By this same procedure, the disappearance of sound, etc, is explained." (Y3.22 - etena sabda ƒdy antardhƒnam uktam) This is a well known phenomena of stage hypnosis. Within a few minutes, a subject may be seen as perfectly normal, except for instance, that he has been hypnotized to exclude one specific person from his consciousness. The subject sees everyone on stage perfectly well, except for the one specific person who was singled out. No matter what the singled out one does and no matter how close he comes, the subject simply does not respond. This sutra does not explicitly outline the methodology of stage hypnosis, but if we carefully look at all of the preceding definitions on samyama, we also have the definition for hypnosis. It is only a very slight twist or emphasis in this direction or that direction which separates mild suggestion from deep hypnosis. We again ask why academia does not even want to hear the question on how such stage hypnosis works, let alone answer it? Indeed, they themselves have obviously been hypnotized over the years so as not to even hear the question! The Rosicrucians do experiments pertaining to disappearance, though from a different perspective. They generate a cloud with the sakti that emanates from the eyes. A cloud forms more easily with the eyes focussed at infinity. A cloud is visualized to form through the condensations of the creative flowings of sakti coming from the eyes. Deep breaths are taken and vowel sounds are intoned to supply additional energy to the cloud. When a sufficiently dense cloud is formed it can surround one's self to cause invisibility. It is said that the cloud can also be used as a media for angels and other bodiless personalities to become visible. Clouds can be used as coagulated sources of energy to project out anywhere in the universe. This is exalted psychic stuff, a pinnacle of achievements, and therefore it is seldom seen. However, as has been discussed in chapter three on psychic experiences, enough has been seen by enough people to know of its reality. EXTREME END "From samyama on both active and dormant karma, there is knowledge of the extreme end of life or of omens." (Y3.23 - sa-upakramam nir-upakramam ca karma tat samyamƒd apara anta j¤ƒnam aristebhyo vƒ) Some samskƒras are active and some are dormant. From samyama on one's active and dormant tendencies, the unfoldment of one's life is more clearly seen. Knowledge about the end of life or of omens arises. The past karma has brought us into the present, and the present karmic inclinations will bring us into the future. FRIENDLINESS "From samyama on friendliness, etc, the powers of friendliness, etc, are acquired." (Y3.24 - maitry ƒdisu balƒni) POWER & STRENGTH "From samyama on power, the power of an elephant etc, is acquired. " (Y3.25 - balesu hasti bala ƒdŒni) From samyama on friendliness, there comes friendliness, and from samyama on power, there comes power. This is the power of positive thinking! This is also why we wish to avoid negative thinking. Thoughts travel through space and tend to manifest! Hence, the fulfillment of any desire is enhanced by doing samyama on the desire. In the highest states of consciousness, it is said that doing samyama results in instantaneous fulfillment. Upon thinking a thought, it is fulfilled. Such a mastery of samyama only comes about when thoughts are life supporting, simultaneously for oneself and the surrounding environment. Thoughts at this stage are no longer colored by stressful samskƒras. Rather, they spontaneously reflect more of the creator, for indeed, one is becoming more settled in god consciousness. Affirmations such as Cayce's, "Not My Will, but Thy Will Be Done" become spontaneous delightful activities. SUBTLE, CONCEALED, & DISTANT "From focusing on the subtle fluctuations flashing forth, knowledge of the subtle, concealed, and distant is acquired." (Y3.26 - pravrtty ƒloka nyƒsƒt s–ksma vyavahita vipakrsta j¤ƒnam) This is simply paying attention to our thoughts and insights that most of us already use on a daily basis for all of our needs. However, we don't go far enough. Let the mind wander to wherever there is a need. Just easily go and find what needs to be known. Visualization and imagination are the key words. These are positive realities that are here to serve us. The subtle senses are available to help us. Our only limitation is ourselves. WORLD KNOWLEDGE "From samyama on the sun, knowledge of the world is acquired." (Y3.27 - bhuvana j¤ƒnam s–rye samyamƒt) STAR ARRANGEMENT "From samyama on the moon, knowledge of the arrangement of the stars is acquired." (Y3.28 - candre tƒrƒ vy–ha j¤ƒnam) STAR MOVEMENT "From samyama on the pole star, its related movements are known." (Y3.29 - dhruve tad gati j¤ƒnam) The mind can go anywhere. We visualize and we imagine. We perform samyama on a selected target; we concentrate, meditate, and go to samƒdhi on the object. Samyama occurs spontaneously with live mantra. The three transformations are experienced, the three parinƒmas: nirodha, samƒdhi, and ekƒgratƒ. They become vivid as we become more proficient and we forget about their names. We just go where we want to go; often we learn something, like surfing on the internet. Though it is difficult to objectively verify events occurring at distant places in the universe, we certainly can find local targets of things and situations which can later be objectively verified. It is important that we verify our experiences, for instance as was thoroughly done in Silva Mind Control, so that we can know with confidence that we are not being deluded. BODY KNOWLEDGE "By samyama on the navel center comes knowledge of the body arrangement." (Y3.30 - nƒbhi cakre kƒya vy–ha j¤ƒnam) By samyama on the navel center and the stomach area, there is knowledge of the body arrangement. We can become intimately aware of all the internal body organs. As we have seen, Silva Mind Control has mastered this sutra in monumental detail. We can go into the body and move around at will, so long as the host consciousness has not locked us out. We can zoom up or down in magnification to see whole organs or the cells within the organs, or even the atoms forming the cells. We should find local projection targets that can later be verified. The success that can be attained is very surprising! HUNGER & THIRST "From samyama on the throat well, the cessation of hunger and thirst." (Y3.31 - kantha k–pe ksut pipƒsƒ nivrttih) By samyama on the internal walls of the throat, down through to the stomach, there is less desire to eat and drink. For weight watchers this sutra can be invaluable. One must meditate regularly and apply this sutra at the end of the meditation period. Mentally scan up and down the inside of the throat and look for physical sensations. Do samyama on the sensations until they dissolve away. Do this for two to five minutes. If overwhelming hunger comes up at any other time, find a quiet place alone, close the eyes, and again scan the full length of the throat for physical sensations. Apply samyama and dissolve the sensations. Success will be proportional to the regularity of meditation, to the ability of applying samyama, and to the sincere desire to curb the appetite. STEADINESS "By samyama on the tortoise tube (in subtle spinal column), steadiness is achieved." (Y3.32 - k–rma nƒdyƒm stairyam) By samyama on the very fine thin tube in the subtle spinal column, there comes steadiness. This sutra is somewhat obscure but both the Rosicrucians and the Edgar Cayce Readings develop the thesis that the parasympathetic nervous system communicates between the physical and the subtle bodies. Communication occurs by way of the spinal cord and lower brain areas. The tortoise tube is situated in the center of the spinal cord area of the subtle body and is associated with the subtle airs, prƒna, udƒna, vyƒna, samƒna, and apƒna. By performing samyama up and down the tortoise tube, steadiness (in breathing) is achieved. Indeed, performing samyama anywhere in the body where physical sensations occur tends to perpetuate a normalizing influence about that area. The very nature of samyama, repeated focussing of mind on matter, allows the almighty power of nature itself to more easily perform healing. PERFECTED ONES "By samyama on the light in the head, the vision of perfected ones (siddhas)." (Y3.33 - m–rdha jyotisi siddha darsanam) A light can become visible inside the head and it can be so intense that opening the eyes brings about relative darkness. It is not necessary to have been at the side of Jesus or to be tagged a saint for this to occur. It happens and it passes! By performing samyama on this light inside the head, visions of perfected ones arise. Vision of a perfected one might be anyone, an unknown face or a known mentor. This experience is more prevalent when our local environment undergoes a sharp change of internal purity, as when we move from the normal worldly environment to a populated live mantra environment. A great deal of sattva guna saturates such an environment. This rapidly flushes some impurities to stimulate such an experience. KNOWLEDGE OF ALL "Or from an intuitive flash, all (corresponding) is gained." (Y3.34 - prƒtibhƒd vƒ sarvam) Or from intuitive flashes there arises a knowledge about anything and everything. To our detriment, civilized man has thrown away much of this great feature of living. We need to again culture the imagination. We have been conditioned to think that we need scientific corroboration for everything we do while simultaneously discarding the innate siddhi functions with which we are born. Knowledge is structured in consciousness itself, and bit by bit we can obtain that knowledge, intuitively, as our consciousness continues toward god consciousness. That knowledge is structured in consciousness is one of the most powerful guiding principles of the TM movement. A mighty verse, Rig Veda 1.164.39, reads as follows: KNOWLEDGE STRUCTURED IN CONSCIOUSNESS Richo akshare parame vyoman Yasmin deva adhi vishve nisheduh Yastanna veda kimricha karishyati Ya it tad vidusta ime samasate "Knowledge is structured in consciousness, the non changing transcendental basis of all relative existence, in which reside the impulses of creative intelligence responsible for the whole manifest universe." "He whose awareness is not open to this level of reality, what can these eternal expressions of knowledge accomplish for him? He whose awareness is open to it, the field of pure consciousness, the home of all knowledge, is profoundly established in it." CONSCIOUSNESS UNDERSTOOD "By samyama on the heart, mind is understood." (Y3.35 - hrdaye citta samvit) SELF KNOWLEDGE "From samyama on one's own essence, self knowledge arises with experiences of subtle objective things which are non distinct thoughts of sattva and self, both of which are absolutely unmixed." (Y3.36 - sattva purusayor atyanta asamkŒrnayoh pratyaya aviseso bhogah para arthatvƒt sva artha samyamƒt purusa j¤ƒnam) "Know Thyself" is an ancient imperative. From samyama on the essence of the non distinct mixed thoughts of sattva and self, knowledge of the self is attained. Sattva is the purest creative form of the three subtle gunas which constitute the subtle mind. The other two gunas are rajas for activity and tamas for stability. Knowing self, the purusa, is knowing the distinction between the finest particles of sattva and pure subjective being. INTUITIVE KNOWLEDGE "Then, intuitive flashes of hearing, touch, sight, taste, and smell are also born." (Y3.37 - tatah prƒtibha srƒvana vedanƒ ƒdarsa ƒsvƒda vƒrtƒ jƒyante) When we can distinguish between sattva and self, then intuitive flashes of hearing, touch, sight, taste, and smell are born. Intuitive perception now exists without the use of the physical senses. Silva Mind Control and Edgar Cayce Readings have verified this phenomena many times. It is not a question of belief. It is a matter of experience. "These are obstacles for going into samƒdhi, but they are perfections upon awakening from samƒdhi." (Y3.38 - te samƒdhƒv upasargƒ vyutthƒne siddhayah) If the mind becomes attached to such siddhi activities, they become new samskƒras and in the long run are additional obstacles to samƒdhi. Some commentaries imply that we should not be trying to attain these perfections because they consume too much valuable time and because they negatively affect our future ability to reach samƒdhi. Such arguments sound to us like poor excuses for not having succeeded with a reasonable number of the sutras and it means that the commentators themselves did not understand the sutras. This sutra only implies that the perfections (the siddhis or attainments) are simply another type of activity and the performance of any kind of activity is moving consciousness in exactly the opposite direction than is taken in moving it to samƒdhi. The siddhis are valuable for simply enjoying life and invaluable for the verification of higher levels of consciousness. DIVINE HEARING "From samyama on the connection between hearing and space, divine hearing is acquired." (Y3.42 - srotra ƒkƒsayoh sambandha samyamƒd divyam srotram) Divine or subtle hearing affects the fluctuations of consciousness directly. This gives rise to intuition. How is hearing connected to space? We first imagine a connection between hearing and space. We never tire of playing games with our plasma fields and fog haze! Have fun. We should not inhibit the imagination from creating realities as we may need them. Empty space was considered to be an "ether" by 19th century physics, so as to have a "substantive" medium in which to transfer signals. The "ether" was ruled out at the turn of the 20th century as unnecessary and unverifiable after precision speed of light measurements and the advent of relativity. It would now seem appropriate for us to reconsider an "ether", a prakrti based "ether", that will conform to physics' vacuum state, which even from physics' view is now considered to be far from empty. Such an "ether" would be filled with quantum based particulates to satisfy the needs of modern physics, along with prakrti which will probably need a modified set of quantum rules, as will be further discussed in chapter seven. ELEMENTS KNOWN "From samyama on the successive significance of one's own form, from the gross to the subtle, then mastery over the elements." (Y3.45 - sth–la sva r–pa s–ksma anvaya arthavattva samyamƒd bh–ta jayah) Whatever the thought, it has its most developed form upon materialization and its most subtle form just before dissolution. From doing samyama on the successive forms of reality existing from the gross to the subtle aspects of one's self, mastery over the elements is achieved. Bh–ta conveys a sense of blooming creativity in the natural sprouting of nature's elements. We shall call these CONDENSATIONS in chapter seven. Bindu and bŒja are abstract, causal forms of bh–ta. Prakrti and citta are subtle forms of bh–ta. The fundamental particles of physics are the physical forms of bh–ta. Consciousness may become irresistibly drawn to any of these forms of bh–ta as we move around through different states of awareness. Consciousness may also zoom up or down in magnification, to visualize either the whole cosmos or the internal structure of an atom, or even prakrti itself. The successive significance of an object's form changes as we so move about. At the atomic level, we see particles. At the solar system level, we no longer can even see mountains. We can visualize the details of any environment. Similarly, we can see the successive changes in our own form from the gross to the subtle. This is simply floating up and down the tattvas, from god consciousness to the causal and subtle bodies, to the physical body. We will look much closer at this floating process, in analogy with repeated Fourier Transforms developed in chapter seven, which sequentially moves us from bh–ta to bh–ta with the attendant successive significance of changing awareness. BODY PERFECTION "Then the appearance of atomization etc, perfection of the body, and the indestructibility of duty (dharma)." (Y3.46 - tatas anima ƒdi prƒdurbhƒvah kƒya sampat tad dharma anabhighƒtas ca) "Body perfection is form, beauty, strength, and thunder, all striking together." (Y3.47 - r–pa lƒvanya bala vajra samhananatvƒni kƒya sampat) Thus, from samyama on the successive significance of the changing gross to subtle forms of objects, which leads to mastery over the elements, there is appearance of atomization etc, perfection of the body, and an indestructibility of dharma. Body perfection is here defined as form, beauty, strength, and thunder, all occurring together. The appearance of atomization is the ability for consciousness to zoom magnification, to see extremely tiny things like atoms and molecules, or to see very large things like the planets and stars of the universe. Silva Mind Control graduates have had many experiences of atomization, as have Rosicrucians and TM siddhas. DHARMA - INDESTRUCTIBLE The gaining of the indestructibility of dharma is most precious. Suffering comes about when activity is not in accordance with duty, not in accordance with the natural laws of the universe superimposed on one's own karma. When the willful ego decides to do something different than what duty indicates should be done, as prescribed by the naturally manifesting samskƒras, then dharma becomes destroyed and pain is felt. Knowing, absolutely, what should be done, and then doing it, is the gaining of indestructibility of dharma. The indestructibility of dharma is achieved through mastery over the elements, and mastery over the elements is achieved from samyama on the successive significance of the changing gross to subtle realities of objects. SENSES MASTERED "From samyama on the connecting significance between grasping and ego of one's own form, then mastery over the senses." (Y3.48 - grahana sva r–pa asmitƒ anvaya arthavattva samyamƒd indriya jayah) The mind's subtle senses extend themselves to grasp and envelop objects, like an infinitely subtle, swirling plasma field or a cloud of mist. The ego is the receiver and translator for the self, concerning the mind's information about the object being grasped. Again, we need to let loose the imagination. The imagination can formulate anything. Let it! No matter how wild and how fictitious an experiment may seem, do it. Let it be considered as fanciful play for now. Where is the mind? Why is it there? What exactly is it seeing? Answer these questions for yourself. Play this game of sutras with us. Imaginations are realities. Most of us can readily transfer ourselves to much higher states of consciousness than we dare dream of. We just have not allowed ourselves to know about it yet. Awareness! We invite any and all of good will to inquire to Edmond Chouinard at: Metaphysical Measurements Inc, 485 River Avenue, Providence, RI 02908 USA TEL 401/273-6222 FAX 401/273-6267 E-Mail EdMeasure@aol.com