THIS POST IS A CONTINUATION OF PART 25 BELOW--
Many white men come to India to get rid of their drug habits . They come to deewed the garden of their minds by ANTAR MAUNA .
This is a misnomer as the actual practice of antar mouna is the elimination of conflicting and contradictory tendencies from the normal behaviour of the vrittis, and not 'inner silence' - stopping the thoughts and remaining at peace.
Vritti means literally spiral vortex (of consciousness)
In the context of yoga, the presence of vrittis in consciousness is regarded as impediments to enlightenment. The goal of yoga to "still" or "silence' the modifications in consciousness, the vrittis, and thereby set the stage to learn the technique of samadhi, an advanced mental method for achieving enlightenment.
The goal of the yogi is thus not to suppress, or annul their vritties, rather it is to find a harmonious balance, and ultimately, to channelize these tendencies inward Mind gains great strength when the Vrittis are harnessed.
Meditation can cause you to witness yourself and centre you for better evolution of your body, mind and spirit. Animals who are not conscious cannot witness themselves.
When you develop the witness, it empowers your ability to know who you are, both as an individual living in the world, and as a transcendent, universal consciousness.
Witnessing requires you to be in the moment and to see things as they are. It enables you to respond with greater skill, intuition grace and wisdom.
The witness is the silent, peaceful centre of your being. It is from this perspective that you view your mind, the eternally changing, thinking, emoting, feeling, remembering, desiring part of you.
Cultivating the witness in meditation enables you to forge the correct relationship between the unchanging witness and the ever-changing mind. You learn how to make the mind a tool that you can use to live a fulfilled life. If you have not developed the witness then your mind becomes your master.
Antar Mouna meditation deweeds the garden of the mind off accumulated negative thoughts, memories and emotions. You can analyze and understand the negative thoughts and how they relate to your life and behavior and transform negative thoughts into positive states.
Generally we tend to allow 'good' thoughts to arise to conscious perception; we accept and enjoy pleasant thoughts.
Almost all of us , do this mental suppression -- when an unpleasant, painful or 'bad' memory or thought arises, we tend to quickly push it back down into the subconscious layers of the mind.
Every single suppressed thought that remains unexpressed causes a block in the free flow of the mind. The thoughts and experiences stay submerged in the subconscious realms of the mind in seed form, causing pain, unhappiness and frustration in life.
Without even realizing it, we build up a vast accumulation of suppressed thoughts which cause a lot of tension and disturbances in the mind and personality without obvious cause.
To find lasting happiness or peace of mind, these mental impressions have to be rooted out. We remove the unwanted weeds from the mind. They have to be removed by the roots or the weed will grow back.
If left to fester in the mind, these negative mental impressions poison the psyche and lead to irritability, aggression, anger, non-specific depression, a tendency to worry, being fearful without reason, and permanent tiredness.
This affects all our interactions in life and reduces our ability to be efficient, creative and dynamic at every level of our lives.
Antar mouna enables us to exhaust these unwanted thoughts after which we can experience corresponding surges of energy and inspiration and life starts to take on a new dimension.
Antar mouna is a powerful and wonderful yogic psychiatric tool . You can understand and befriend your mind, its tendencies and reactions that arise due to thoughts. Antar mouna enables us to train the mind, to focus the monkey chatter on one point which many of us have trouble with.
You can witness ( drashta ) your own mind. This allows deep-rooted tensions, long forgotten painful memories, fears, hatreds and phobias to arise in a relatively controlled manner and to be eradicated. The practice provides a basis for clearing all the mental dross and rubbish – it is a form of mental shankhaprakshalana.
A modern psychiatrist just fleeces you – he loves your money and hence he will put his hooks on your forever .
Generally the term shankhaprakshalana is applied, shankha meaning 'inner passages ', prakshalana meaning 'cleaning'. Shankha Prakshalana Yoga is one of the ancient Kriya yoga methods . Shankha Prakshalana does not just clean you intestines but clean the entire digestive system starting from mouth till urethra/anus.
The practice of antar mouna is divided into six stages:
Stage 1 of antar mouna is concerned with the sensory perceptions of external stimuli. The awareness is consciously directed to focus on the FIVE HUMAN SENSES one by one , and be aware .
You do NOT analyze , you just witness and be aware .
You are now able to reduce the influence of the outside impressions on our perception –in a manner where familiarity breeds contempt.
DIGRESSION: You can marry the most beautiful woman on the planet , after 6 months she can be nude in front of you and she cant turn you on – but if you see the ass of your neighbours plain jane daughter, the wind blew her skirt up, you get turned on . Indeed familiarity is a wizard who is cruel to beauty . The paradox is familiarity with corruption breeds acceptance .
Conscious and intentional perception of the outside world automatically leads to disinterest. The mind becomes bored quickly having checked out all the possible distractions and thus ceases to be either interested or disturbed by its environment.
SOME MUMBAI SLUMS ARE TWO METRES OFF THE RAIL TRACKS. A MOTHER WILL SLEEP WITH HER BABY AND SHE WONT BE WOKEN UP BY THE NOISY SOUNDS OF THE TRAINS WHIZZING PAST — BUT EVEN IF HER BABY WHIMPERS IN HIS SLEEP , SHE WILL WAKE UP.
THE HUMAN MIND CAN BE TRAINED TO IGNORE. ( that is why god gave PAIN )
THE HUMAN MIND CAN BE TRAINED TO IGNORE. ( that is why god gave PAIN )
Same way , we develop the capacity to remain centred, detached, completely undisturbed and unaffected by anything going on around us. Therefore, stage 1 induces the first level of pratyahara, i.e. dissociation of the senses from the outside world, which prepares us to go inside for the second stage.
In stage 2 of antar mouna we leave the outside world and turn inside to work with the mind. We sit in a relaxed manner and start to observe the mind 'screen' in front of the closed eyes.
The aim is to view and exhaust the samskaras we carried from past life, the negative thoughts, experiences, phobias, old memories, emotions and fears, i.e. the useless debris, which arise from inside the subconscious mind.
Regular practice of this stage cleans the mind of old dross and prevents the accumulation of more rubbish.
Stage 2 has three requirements: The first is to allow the mind total freedom to think anything it wants, without any restriction. Letting all thoughts bubble up spontaneously to the surface, being aware of any corresponding emotions or feelings, especially fear, panic, greed, lust, guilt, hatred or anger.
There should be no control, judgement or criticism of any thoughts – they may be about work, home, food, sex, friends, enemies, likes, dislikes; trivial or lofty, sublimely beautiful or violently murderous.
Some may be connected, others will be random. Sometimes there may be a torrent of thoughts, at other times there may be just a trickle. No matter, what is important is the second requirement which is that we maintain absolutely vigilant awareness of the spontaneous thought process
After some time with this stage, by giving the mind this freedom to spontaneously express, the torrent of babble starts to thin out a bit. The mind starts to become a little quieter.
The third requirement is courage, openness and honesty, for deep, hidden and suppressed parts of our personality will be revealed to us with antar mouna. This may be some beautiful, loving part of ourselves that has been dormant, or perhaps some ugly dark side that has equally been hidden.
We learn to understand the nature of our mind and its multifarious activities, to befriend it and to become aware of and observe our emotional reactions to the different thoughts. This process enables us to accept ourselves fully, not as we'd like to be, but as we really are.
Stage 3: Creation and disposal of thoughts
In stage 3 of antar mouna we consciously create and dispose of thoughts at will. It is the opposite to stage two.
Here spontaneous thoughts are not allowed. Rather a particular theme or thought is chosen at will, then reflected upon for a while, generating as many connected thoughts as possible related only to that theme. Looking at the issue from all angles, pondering on it, if another person is involved, considering things from their point of view and so on.
After a few minutes, this theme or thought is then thrown quickly out of the mind, like a film director giving the order to 'Cut' when a scene is finished, and another theme is chosen.
In stage 3 it is really possible to work at a psychotherapeutic level. Although stage 2 helps to release mental tensions by allowing them to erupt without inhibition, many of these subconscious thoughts are deeply embedded in normally inaccessible regions of the mind, firmly fixed and rooted through habitual suppression, and therefore do not necessarily arise spontaneously.
In stage 3 the posed thoughts stir up a train of associated thoughts. These consciously created thoughts incite and attract deeper thoughts and memories. The analogy is that of fishing.
The mind is baited with a thought. The bait is put into the water (the subconscious mind) and attracts other fish (deeply embedded sub and unconscious thoughts or impressions) which are caught, brought up and then released.
This releases psychoneural knots and blocks.
You hit a mental block when you lose your train of thought smack in the middle of your work. Confusion is said to be one of the main causes of mental blocks. When your mind is clear, thoughts flow in and out and you know exactly what needs to be done. And, it gets done just the way you visualized it to.
You are inspired by some unknown force that just propels you forward and then WHAM! You stop!! Something threw up an uncertainty, a doubt and even fear. People are not aware of the concept of "Cell Memory" and its impact on our daily functioning.
All the cells of our body contain a fluid known as cytoplasm where all of our experiences, both good and bad, are stored in an encoded form. Since all of our cells are connected, each individual cell has access to the information stored in other cells all over the body. Trauma or difficult memories create turbidity in the cytoplasm, which in turn restricts the communication between the body's cells.
When we undergo a difficult experience such as a failure or defeat, all of our cells remember the experience and, when a similar situation occurs, the cells rebroadcast the previous experience. This causes us to create a protective system which shuts down our ability to deal with the present situation and, in effect, creates a mental block.
The importing side does not receive enough energy from the rest of the body's cells and slows down. Then, when the situation passes, the cells return to their normal functioning. At some stage in our lives, this continuous state creates an insurmountable barrier.
As these memories and thoughts are confronted, they lose their force and emotional weight, which leads to greater understanding of oneself, clarity and powerful inner healing.
Stages 4, 5 and 6 are at a much more advanced level, and it will be a waste of time to attempt them if the first three stages have not been practised extensively first.
Stage 4, awareness and disposal of spontaneous thoughts, is a refinement of previous stages. By this time much negativity and many disturbing thoughts will have been cleared. The mind is calmer by this stage. The thoughts will be of a different quality, arising from a deeper or more subtle space. A new dimension of one's being can be indicated or revealed here, the psychic level.
One should not become attached to what arises. Detachment is required in order not to become distracted. When one is heading inwards, into uncharted territory, the witness must be strong. Gradually the mind becomes more refined and lucid.
In stage 5, the aim is to create a state of thoughtlessness. No thoughts, the mind has to become blank whilst alertness or awareness is still maintained. It is like a mental vacuum, but it is not sleep. It is shoonya. This stage leads to actual antar mouna and should arise almost spontaneously as a result of having practised and perfected the previous stages.
Suppression takes place here sometimes, but the thoughts have become almost insignificant. When stage 5 is easy, then one is instructed to move on to stage 6, otherwise the mind can become lost in laya, unconsciousness or sleep.
Below: The LYING white historian has dated Patanjali in 400 AD.
Patanjali Yoga Sutras were penned down in 5000 BC
When the mind is under control (vashikara), then that mind can be used as an instrument to explore the subtler components of the mind field, including the samskaras themselves, which are the deep impressions driving KARMA
Once the mind is reasonably stabilized and clear , the deeper process of Yoga can begin. The mind eventually becomes like a transparent crystal , and is a purified tool for the subtler explorations of the gross and subtle levels. Such a mind can explore the whole range of objects, even the smallest or largest
The key to breaking the cycle of karma is that the connection between "seer" and that which is "seen" is set aside . This allows one to avoid even the future karmas that have not yet manifested .
Ignorance, or avidya, is the cause of this alliance, and eliminating this ignorance is the means of ending the alliance . This, in turn, breaks the cycle of karma.
The eight rungs or limbs of Yoga are exponded in Patanjali’s yoga sutras.
The art and science of Yoga is systematically described in eight (ashta) rungs, steps, or limbs (anga). Thus, this section of the Yoga Sutras is also called Ashtanga Yoga.
The reason for practicing the eight rungs of Yoga is to develop attention as the tool for discriminative knowledge, which is the means to discriminative enlightenment and liberation.
It means using razor-like attention to separate the seer and the seen , so as to break the alliance of KARMA , and to get past the four mistakes of ignorance, or avidya, which are: 1) confusing the temporary for the eternal, 2) the impure for the pure, 3) misery for happiness, and 4) the false self for the true Self .
Resulting from this systematic discrimination, the seer or Self is eventually experienced in its true nature
If it is razor-like attention that is the tool for discrimination, then it is the first five rungs of the Yoga Sutras which are honing the edge of that razor. Then, the finer, sharpened tool is the last three rungs, which are concentration, meditation, and samadhi, which are collectively called samyama
Discrimination is a process of sorting out between this and that. This sorting out process may begin at the most external level of our relationship with the world, such as in practicing principles such as non-injury or truthfulness .
It may include purifying the gross colorings of the mind , or the more subtle colorings . Over and over, this razor sharp discrimination cuts ever deeper into the levels of false identities habitually clouding the true Self
Through the repeated process of attaining discriminative knowledge through those many gross, subtle, and subtler levels of our being , comes discriminative enlightenment . It is an ongoing process of discriminating between Self and non-Self, until the Self is seen to stand alone
As that discriminative knowledge unfolds , there is a tremendous amount of insight or wisdom that comes. Though it is not realistic to count them all, Patanjali states that seven types of ultimate insight come as a result of the intense practice of discrimination through the rungs of Yoga.
Yoga is rooted in the notion of developing a positive personality. Therefore ethical discipline or the practice of correct conduct is necessary for success in yoga. This is the basis of yama and niyama, the two moral backbones of yoga.
The first two of eight rungs or limbs are the Yamas and Niyamas.
Yama is the first limb of Patanjali’s ashtanga yoga and means ‘taking a vow’ while niyama is the second limb and means ‘rule of conduct’.
Yama and niyama are inter-dependent. Niyama strengthens and safeguards yama. For example, if one is contented, one will not steal, hurt others or tell lies and will find it easy to practise non-covetousness.
When one is sufficiently advanced in the practices of yamas and niyamas, one can face every temptation by calling in the aid of pure and restraining thoughts. When the mind becomes pure it attains the state of steadiness and becomes one-pointed.
If these positive qualities are not cultivated, the mind cannot be led to steadiness. One needs to be well established in yama-niyama to attain perfection in yoga.
Yama: codes of restraint, abstinences, self-regulations. Yamas means sticking to ideals and principles. It is about development of positive traits that will transform the human nature into a divine nature and annihilate cravings and negative qualities.
When the yamas are truly practised, the heart is filled with cosmic love, goodness and light. Ahimsa (non-violence) comes first because one must remove one’s brutal nature first.
One must become non-violent and develop cosmic love. Only then does one become fit for the practice of yoga. Then comes satya or truthfulness. The whole phenomenon of maya or illusion is asat or unreal and the aspirant should be aware of this fact. He should ever remember the truth or Brahman.
Next comes asteya or non-stealing. As one must develop moral consciousness, one must know right from wrong, righteousness from unrighteousness, and one must know that all is one.
Brahmacharya or continence, which is the fourth yama, is a divine attribute. The aspirant is now becoming superhuman through its practice.
The fifth is aparigraha, non-covetousness.
The yogic student is now free from cravings, unnecessary wants, the desire to possess and enjoy, and his heart has expanded manifold.
Ahimsa means you also do NOT approve of another’s harsh actions of himsa—this is part of ahimsa in its purest form.
Satya , truth means the strength to abide by positive principles. Speak the truth, but let it not be unpleasant . Build an ethos , if you are established in truth, all other virtues will cling to you. Truth means the strength to abide by positive principles.
Brahmacharya is about restraint ( avoiding looking down a plunging neckline ) and not suppression of sexual desire. In restraint no sexual thought will arise in the mind.
Parigraha is covetousness or greed. Aparigraha is a mental state in which the sensual craving is dead. Parigraha leads to anxiety to preserve, fear of loss, hatred, anger, untruthfulness, stealing, etc. Aparigraha puts an end to all these and bestows peace and contentment. It removes at one stroke fear, attachment, disappointment, anxiety, jealousy, anger, lust and depression.
Aparigraha is indeed an aid to the practice of ahimsa, satya and asteya. When the craving is not satisfied you become angry, you hate the person who stands in your way of attaining things. You harm him in different ways, speak untruth and begin to steal things. Aparigraha removes all these. It is the foundation of all yogas, just as dhyana or meditation is the meeting point of all yogas.
Niyama: observances, practices, self-training . The niyamas also consist of five limbs, namely shaucha, internal and external purification; santosha, contentment; tapas, austerity, swadhyaya, self-study and Ishwara pranidhana, surrender to divinity.
Shaucha is purity, both internal and external. External purity generates internal purity. Removal of lust, anger, greed, jealousy, etc. constitutes internal purity.
Internal purity is more important than external purity. It makes the mind one-pointed, bestows serenity, cheerfulness, poise and happiness. It instils love, patience and magnanimity. Therefore develop internal purity through vigilant effort.
Santosha or contentment cuts at the root of all desires. It bestows peace, one-pointedness of mind, serenity and satisfaction. It brings success in the practice of yamas. Contentment does not mean satisfaction, but willingness to accept things as they are and to make the best of them.
Divine light will descend in a contented mind alone. A contented person is satisfied with his lot. He is happy in whatever condition he is placed, he does not crave for things he does not have.
Contentment is a mystic stream of joy that cools the three fires of samsara and joins with the ocean of immortal bliss. The mind is always restless on account of greed. Greed is a kind of internal fire that consumes one slowly.
Contentment is a powerful antidote for the poison of greed. It is said that there are four sentinels that guard the domain of moksha: shanti or peace, santosha or contentment, satsanga or company of truth and vichara or enquiry. It you can approach any of these sentinels you can get hold of the other three.
Tapas means austerity or even practice of penance. A yogi of tapas is brilliant like a blazing fire. Tapas also means restraint of the senses and meditation. It leads to control of the mind. Austerities like occasional fasting and observance of silence increase the power of endurance.
Mental tapas is more powerful than physical tapas. He who bears heat and cold does physical tapas. He increases his power of endurance, but he may not be able to bear insult. He will be easily upset by a harsh or unkind word for he has disciplined only the physical body.
To keep a balanced mind in all conditions of life, to bear insult, injury and persecutions, to be ever serene, contented and peaceful, to be cheerful in adverse conditions, to have fortitude in meeting danger, to have presence of mind and forbearance, are forms of mental tapas.
Swadhyaya or self-study is not just study of scriptures and books written by the realized ones, but also enquiry into the nature of the self. Swadhyaya is asking the question, “Who am I?”
Swadhyaya is indirect satsang. When you cannot get the direct company of the realized and the wise, swadhyaya clears doubts and strengthens the flickering faith. It fills the mind with sattwa, inspires and elevates the mind, helps in concentration and meditation, cuts new positive grooves in the mind and makes the mind run in these grooves.
Ishwara pranidhana: Surrender to God is Ishwara pranidhana. This is the practice where the devotee consecrates everything to the higher force. He no longer has a will of his own. He says, “I am thine. All is thine. Thy will be done. I am an instrument in your hands.” Self-surrender is regarding every work as that of the Supreme Lord and renouncing all claims to its fruits.
In surrendering his will to the Divine the devotee’s will becomes one with the cosmic will. He becomes one with the Lord. There is no loss in surrendering one’s will to God. Self-surrender makes the devotee feel the reality of divine grace and the Lord’s readiness to bestow help on him at all times. The divine influence streams into his being and moulds it to make it a fit medium for divine realization and divine instrumentality.
The third of the eight rungs of Yoga is Asana, or sitting posture for the later rungs. The word Asana comes from the root ~as, which means "to sit". Two essentials for posture: Yoga has been defined as the mastery of the thought patterns of mind field , so that Self-realization can be experienced .
To be able to do the meditation practices that allow this, it is essential that the posture be steady, and comfortable. The inner ear ( cochlea ) spirit level must balance , for the left and right lobes of the brains to be in harmony and create scalar waves.
The fourth of the eight rungs of Yoga is Pranayama, which is regulating the breath so as to make it slow and subtle , leading to the experience of the steady flow of energy (prana), which is beyond or underneath exhalation, inhalation, and the transitions between them .
The experience and repeated practice of this fourth pranayama thins the veil of KARMA, which usually clouds the inner light, allowing that to come shining through
Pratyahara is the withdrawal of the senses (indriyas) of cognition and action from both the external world and the images or impressions in the mind field . The senses are said to follow the mind in the same way the hive of bees follows the queen bee. Wherever she goes, they will follow. Similarly, if the mind truly goes inward, the senses will come racing behind.
Pratyahara is rung 5 of the 8 rungs. Our senses seem to drag us around in the external world, whether pursuing material objects, food, or circumstances related to professional, social, or economic life. Through the routine practice of pratyahara at daily meditation time, we gradually gain positive control over the mind being obsessively drawn towards all of those objects.
The last three rungs of Yoga: Dharana (concentration), dhyana (meditation), and samadhi are the final three rungs of Yoga.
Dharana: Concentration is the process of holding or fixing the attention of mind onto one object or place. Attention leads to concentration (dharana)
Dhyana: Meditation is sustained concentration, whereby the attention continues to hold or repeat the same object or place. Concentration leads to meditation (dhyana)
Samadhi: Samadhi is the deep absorption, wherein only the essence of that object, place, or point shines forth in the mind, as if the mind were devoid even of its own form. Meditation leads to absorption (samadhi)
Samyama is the collective practice of concentration , meditation , and samadhi , which are the sixth, seventh, and eighth of the eight rungs of Yoga. The three processes of dharana, dhyana, and samadhi, when taken together on the same object, place or point is called samyama.
The primary purpose of all the preparation work and the first five rungs of Yoga is to build this tool called samyama. Samyama is like the surgeon's scalpel, the razor sharp tool of discrimination that is used for the deep introspection, which eventually uncovers the jewel of the Self, in the core of our being.
Once the inner light dawns through samyama , it is used to examine the stages of subtle objects, whether normally veiled or far away. The finest discrimination finally leads to liberation
Below: Ashtanga grandmaster Pattabhi Jois -closing ceremony
Patañjali divided his Yoga Sutras into four chapters or books (Sanskrit pada), containing in all 196 aphorisms, divided as follows:
Samadhi Pada--(51 sutras). Samadhi refers to a blissful state where the yogi is absorbed into the One. Samadhi is the main technique the yogin learns by which to dive into the depths of the mind to achieve Kaivalya. The author describes yoga and then the nature and the means to attaining samādhi. This chapter contains the famous definitional verse: "Yogaś citta-vritti-nirodhaḥ" ("Yoga is the restraint of mental modifications").
Sadhana Pada(55 sutras). Sadhana is the Sanskrit word for "practice" or "discipline". Here the author outlines two forms of Yoga: Kriya Yoga (Action Yoga) and Ashtanga Yoga (Eightfold or Eightlimbed Yoga).
Kriya Yoga is closely related to Karma Yoga, which is also expounded in Chapter 3 of the Bhagavad Gita, where Arjuna is encouraged by Krishna to act without attachment to the results or fruit of action and activity. It is the yoga of selfless action and service.
Ashtanga Yoga describes the eight limbs that together constitute Rāja Yoga.
Vibhuti Pada--(56 sutras). Vibhuti is the Sanskrit word for "power" or "manifestation". 'Supra-normal powers' (Sanskrit: siddhi) are acquired by the practice of yoga. Combined simultaneous practice of Dhāraṇā, Dhyana and Samādhi is referred to as Samyama, and is considered a tool of achieving various perfections, or Siddhis. The temptation of these powers should be avoided and the attention should be fixed only on liberation. The purpose of using samadhi is not to gain siddhis but to achieve Kaivalya. Siddhis are but distractions from Kaivalaya and are to be discouraged. Siddhis are but maya, or illusion.
Kaivalya Pada- (34 sutras). Kaivalya literally means "isolation", but as used in the Sutras stands for emancipation or liberation and is used interchangeably with moksha (liberation), which is the goal of yoga. The Kaivalya Pada describes the process of liberation and the reality of the transcendental ego.
Below: These yoga sutras were penned down in 5000 BC --
Krishna recited some of these yoga sutras to Arjuna on Kurikshetra battle field in 4000 BC
--when the white men was running around naked , doing GRUNT GRUNT for language.
Yet the BASTARD white invader called us savages !
This video is nearly FOUR HOURS long, listen to it and feel proud to be an Indian.
Sukshma sharira, or the astral body in the doctrine of karma, is known as a samskara, the latent impression embedded in your life.
According to Bhagavad Gita, The subtle ( pranic ) body is composed of mind ( manas ) , intelligence ( buddhi ) and ego ( ahankara ) , which controls the gross physical body
Vijnanamaya encompasses intuition and intellect. It can be thought of as the witness mind, or that aspect of our consciousness that is not entangled in what we are doing or thinking, but rather, acutely aware of what we are doing and thinking.
Vijnanamaya kosha is awareness, simply put. When you’ve reached the point in your yoga practice where you are much less distracted by random thoughts or occurrences and much less caught up in the anticipation of the next posture, you find that you are more able to feel the pose.
You know what is happening in your body and your mind as you settle into the posture, noticing the nuances. This awareness is achieved when vijnanamaya kosha is properly developed.
Once we are able to fully engage vijnanamaya kosha, we will experience a deeper peace in our lives that comes by way of freedom from thoughts, actions, and speech that does not serve us.
Vijnanamaya kosha (the psychic body) is the dimension of our personality which is operating on the astral plane. This is the body experienced during dreaming, out of body experiences, and the various types of psychic phenomena.
Meditation is one way we can stop fighting with ourselves, stop struggling with our circumstances and stop splitting ourselves, our body and our world into wanted and unwanted, avowed and disavowed, good and bad.
It aims to internalise the senses so that we can observe the underlying structure of mind. Our increasingly stressful society, dished out mental tensions, which manifest as anxiety, nervousness, guilt, lack of self-confidence, loneliness, fear, obsessions and phobias.
Some turn to drugs and alcohol as a temporary means of escape and solace. Others enlist the costly help of psychiatrists or psychotherapists to try and cope.
All are looking for some form of change, a little relief from the inner conflicts and turmoil, wanting to feel at ease with themselves, or even to experience, if not bliss, just a modicum of peace and contentment.
Single holy book religions are of no use as they can only suppress. Only spirituality rooted Sanatana Dharma can extirpate ..
Every single suppressed thought that remains unexpressed causes a block in the free flow of the mind. The thoughts and experiences stay submerged in the subconscious realms of the mind in seed form, causing pain, unhappiness and frustration in life.
These subtle impressions are samskaras. Without even realizing it, we build up a vast accumulation of suppressed thoughts which cause a lot of tension and disturbances in the mind and personality without obvious cause.
Antar mouna enables us to exhaust these unwanted thoughts; it provides a means to purge the mind. Once these mental tensions start to be released, we can experience corresponding surges of energy and inspiration and life starts to take on a new dimension.
Antar mouna is the technique of inner silence, also known as witnessing. With this technique we can learn in order to maintain the path, in order to maintain an awareness of duality and polarity, and to be able to hold the negative as well as the positive experiences.
THIS POST IS NOW CONTINUED TO PART 27 , BELOW-
CAPT AJIT VADAKAYIL