॥३॥ विभूतिपाद - 3. Vibhūti Pāda - Manifestation

results: 11 - 20 of 56 from chapter 3

  • 3.11 : सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥११॥
  • 11. Sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmḥ.
  • The weakening of dissipated attention and the rise of one-pointed attention in the citta is the transformation towards samadhi.
  • Consciousness wavers between multi-faceted and one-pointed attention. When one-pointed attention is established, multi-faceted attention disappears; when one-pointed attention fades, consciousness is scattered. Observing these alternations and learning to hold unwaveringly to single-pointed attention is the second phase of the transformation - samadhi parinama. Citta has two properties - dispersiveness (sarvarthata citta) and one-pointedness (ekagrata citta), with which it can direct its attention externally or internally. It can unite these two powers into one, to move towards spiritual absorption. Citta assumes the form of any object seen, observed or thought of. It can spread itself as much as it wishes to. When it spreads, it is multi-faceted; when it remains steadily focused, it is one-pointed. When it is scattered, distraction and restlessness sets in. This restlessness can be curbed, but nothing which exists can be destroyed; it can only be transformed, made to disappear or fade by thoughtful attention, enabling the stream of conscious restfulness to flow unwaveringly. In this manner, consciousness is influenced by its own action. It forms the habit of absorbing in a single thought, which prepares one for spiritual absorption. This type of attention, samadhi parinama, stabilises the state of restfulness. In nirodha parinama, the issuing of thought-waves is restrained and quietened. In samadhi parinama, the intervals between the emergence and the restraint of thoughts and vice versa are studied. From this study issues a stillness which leads to silence. One should know that stillness is rigidity and silence is passive and meditative. In the state of silence, the fragrance of the soul emerges as the centre of attention. This is ekagrata paririama. The mind alternates between the possibility of intense concentration and a state where alternative objects can attract attention.

    The mastery called samadhi-parinamah is the transition whereby the tendency to all-pointedness subsides, while the tendency to one-pointedness arises. The state of all-pointedness refers to the tendency of the mind to be drawn in countless different directions. In the state of samadhi-parinamah being described, this tendency towards all-pointedness subsides. It does not mean that those countless objects themselves go away, as they are not destroyed. What it does mean is that the inclination of the mind towards this stance of all-pointedness subsides. In other words, it is only one thing that is subsiding, and that is the tendency towards the endless diversity presented to the mind. The state of one-pointedness refers to the tendency of the mind to concentrate or focus on a single point. If you observe your own mental functioning, you can easily see both tendencies. The mind tends both to the diversity of all-pointedness, as well as to one -pointedness. We all experience both of these tendencies in daily life. Here in this sutra, it is this one-pointedness that is arising.  Here, in the high state of samadhi-parinamah, there is witnessing of this transition into samadhi, whereby the all-pointedness subsides, and the one-pointedness arises. It is innate nature of the mind to be attentive to all the things at the same time. One-pointedness is also the nature of the same mind. This is the anatomy of the mind. The mind has to be trained and tamed. This weakening of distractive nature of the mind is the sadhana. Strengthening of the force of one pointedness is a prerogative of sadhana. This taming is a skilful art and should never be forceful and sudden. It has to be gradual. This journey from many-pointedness to one-pointedness is the crux of mental transformation. The process has to be handled very delicately and effortlessly. That is the real mastery over the mind. We are aware of many things, since awareness from one thought/object shifts to another thought/object. But at a single given moment and time the awareness is of only one thought/object. But the shifting is so fast that it appears that the mind is unbridled and disperse. This fastness has to be replaced with slowness and gradually let not the awareness shift from the single object. Finally, the innate unmanifested quality to shift will be eliminated. This subtle transformation is termed as Samadhi Parinama.  Nirodha Parinama is the awareness of the interval between two thoughts and Samadhi Parinama is the awareness of the quietitude. Cultivating one-pointedness infers holding the mind on a single object and vise versa. There are various types of transformations, such as nirodha parinama, samadhi parinama, ekagrata parinama, dharma parinama, lakshana parinama and avastha parinama. These are the terms used by Patanjali to indicate the types or kinds of transformation which the mind passes through in its processes of concentration, meditation and samadhi – which is samyama.

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  • 3.12 : ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥
  • 12. Tataḥ punaḥ Śāntoditau tulyapratyayau cittasyaikāgratā pariṇāmḥ.
  • When rising and falling thought processes are in balance, one-pointed consciousness comes forth. 
  • Maintenance of awarenesss with keen intensity from one-pointed attention to no-pointed attentiveness is ekagrata parinama. Even in this focus on the property of citta alone, the sensitivity of attention may be intense or light. To preserve a steady, uninterrupted flow and intensity of attention in citta is the third phase of transformation. Occasionally, consciousness is thoughtfully silent, but then it suddenly spirts out into vivacious activity. In a split second, this activity may be controlled and balance regained. This control needs effort, and effort calls for time. By skillful practice, the depth of silence, which at first appears only in fleets, is made to interpenetrate and fill the entire citta. Then the feeling of time disappears. Past and future are reabsorbed into the timeless. Mind and time are interdependent. As the moments of the mind come to an end, so does time. Citta and the seer (atman) are the two sharp edges of a blade. In one-pointed attention (ekagrata samskara) the energies of the seeker and the seer become one. When the state of restraint is reached (nirodha samskara), glimpses of silence are nurtured and fill the consciousness (samadhi samskara). Then the third phase of ekagrata samskara should be practised. Here, the consciousness which was dependent on external objects moves inwards to infuse the seedless seat of the soul. In. 3/9-12 Patanjali explains the three levels of transformation of consciousness in sequential order - nirodha, samadhi and finally ekagrata.  Ekagrata, as explained earlier, has two meanings. One is concentration on a given object - at this external level it bears the same meaning as dharana. The other is 'one without a second' - i.e., the soul. This level of transformation of consciousness is the highest. Patanjali thus states his meaning as - ekagrata parinama is the final phase of the transformation in which consciousness is uplifted to the level of the soul, and is one with it. The mastery called ekagrata-parinamah is the transition whereby the same one-pointedness arises and subsides sequentially. Rising and subsiding of the same one-pointedness: In the last sutra, it was described that all-pointedness subsided and one-pointedness arose. Now, in this sutra, the subject is where that one-pointedness subsides, only to arise again. The many-pointedness is not there, only the cycling and recycling of the one-pointedness. It is this transition that is being witnessed. Three transitions: Thus, we are referring to three forms of transition in sutras 3.9-3.12. The first one related to the transition of the mastery of thought patterns itself. The second related to the transitioning rise of one-pointedness of mind, along with the subsiding of the many-pointedness. The third (in the current sutra) relates to the transition of the repeated rising and subsiding of the same one-pointedness. Mastery over transitions: Once again, this witnessing and mastery over transitions themselves gives mastery over the underlying thought patterns and processes themselves. In other words, master the transitions, and you master the thought process; master the thought process, and you can go beyond, ultimately to experience the center of consciousness .

    When the subsiding past and rising present images are identical, there is ekagrata parinama (one-pointedness). The mind becomes one-pointed when similar thought-waves arise in succession without any gaps between them. The mind reaches a stage where the link with the object is consistent and continuous. The distractions cease to appear. The mastery called ekagrata-parinamah is the transition whereby the same one-pointedness arises and subsides sequentially. The various likes and dislikes in the mind are vrittis. It is the urge that is felt inside the mind itself which propels it towards something outside, whether it is a physical object or a conceptual notion. This urge within is an impediment. An ekagrata vritti is not normally present in the mind. It has to be brought about; it has to be introduced by effort. This is samyama; this is, precisely, yoga. The ekagrata vritti is the healthful tendency of the mind, the power with which it keeps the organism of the mind intact and prevents any kind of depletion of energy. The integrating force, which is the ekagrata vritti, will not allow the leaking out of mental energy in respect of objects outside. It blocks all the passages of sense and the tendency of the mind. But these tendencies are also powerful enough, so they try to break through the fortress which has been built by the ekagrata vritti, and then, somehow or other, try to get out, just as prisoners can run out of the jail in spite of the great guard that is kept around them. Ekagrata   is intent pursuit of one object, close and undisturbed attention.Yoga emphasises regular practice (Abhyasa) meditation and self-imposed discipline to acquire ekagrata. Dharana converges on a particular concept or object. In the state of ekagrata there is clarity and right direction: yoga begins with ekagrata and culminates in nirodha, a consciousness free of movement. Dharana gives the ability to see one’s own mind, one starts looking inwards deeply. If ekagrata is lost the full power of intention to achieve goals to be achieved is lost. Intentions afflicted by doubts, fears and reactive thoughts break and diffuse the energy of intentions.The mind which is the cause of Sankalpa ('notion')-Vikalpa ('alternative') must be controlled, it must be bound. Ekagrata assists in keeping one’s own mind bound and still.

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  • 3.13 : एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥
  • 13. Etena bhūtendriyeṣu dharma lakṣaṇāvasthā pariṇāmā vyākhyātāḥ.
  • Through these three phases, cultured consciousness is transformed from its potential state (dharma) towards further refinement (laksana) and the pinnacle of refinement (avastha). In this way, the transformation of elements, senses and mind takes place.
  • The three stages of transformation elucidated in III.9-12 affect the entire being - organs, senses, body and mind, and bring about a stable, sound state of consciousness. Both purusa and prakrti are eternal. Purusa remains perpetually changeless. Prakrti goes on ceaselessly changing, due to the interaction between its own gunas of sattva, rajas and tamas. Earth, water, fire, air and ether; their counterparts smell, taste, sight, touch and sound; the senses of perception and organs of action; mind, intelligence, consciousness and ego are all parts of nature. Ego, consciousness and intelligence are sensitive and elusive. They pile up experiences of objects perceived through the senses of perception, organs of action and mind. These experiences differ according to their relation to circumstances. In this way, consciousness is throttled by the qualities of nature. It is also linked with time, because it fluctuates with thoughts of past, present and future. By disciplined study and effort, experiences are observed to move qualitatively towards the best. Through study one realises that consciousness has four dispositions or attributes. The first, when avidya is predominant, is its wandering nature - vyutthana samskara. The dawning power of discrimination leads to the second tendency - restraint, nirodha samskara, dharma pannama. The effect of restraint is the flow of tranquillity (prasanta vahita samskara), experienced between vyutthana and nirodha samskaras. This gives rise to the third tendency - laksana parinama. The effort to lengthen this silent intermission brings the sadhaka to the pinnacle of emancipation (avastha pannama) - the fourth or final attribute of consciousness. When consciousness loses all these tendencies and becomes contemplative, it rests in the seer. This affects the behavioural patterns in the body, senses and mind, which also remain peaceful. Consciousness becomes pensive. This wholly peaceful state is ekagrata parinama.  By thoughtful action, consciousness traces the source of its attributes, moves towards it, and is dissolves in that. At that moment, body, senses and mind are devoid of evolution and dissolution, of birth and death. This is viveka khyati. The sadhaka transforms himself to an exhilarated state (dharma parinama), develops awareness of perfection (laksana parinama) and maintains himself, without losing the acquired perfection (avastha parinama). Dharma parinama is the knowledge of prakrti and purusa; laksana parinama is the way one makes use of them; and avastha parinama is steadily maintaining them, once they have been purified of trial and error, in the established state. In this process the elements, organs of action, senses of perception and mind are transformed; purusa is recognised and understood. All these transformations are stabilised, and the changing states in body, mind and ego come to a conclusion, enabling the sadhaka to rest in the eternal undying purusa. The search terminates and dichotomy between the seeker and the sought ends as the seer realises that he alone was the seeker, seeking his own form - svarupa. From now on, he drinks the nectar of his own self-generating pure fragrance. These three phases of conscious transformation culminate in tranquillity. Awareness flows peacefully, and virtue arises as dharma parinama. This is the true character of intelligence and consciousness. Now, the sadhaka is highly sophisticated and civilized. This is laksana parinama. Maintaining this qualitative state of conscious progression towards the pinnacle is avastha parinama.

    Through these three phases, cultured consciousness is transformed from its potential state (dharma) towards further refinement (laksana) and the zenith of refinement (avastha). In this way, the transformation of elements, senses an mind takes place. In this state, it passes beyond the three kinds of changes which take place in subtle or gross matter, and in the organs: change of form, change of time and change of condition. As it has been established that the mind has different states [corresponding to which there arose different attitudes, possibilities, and behavior patterns in the individual] it can also be said that such changes can occur in all the objects of perception and in the senses. These changes can be at different levels and influenced by external forces such as time or our intelligence. Parinama is a Sanskrit term describing transformation or change, on both a philosophical and practical level. Patanjali outlined six kinds of parinama: nirodha parinama (the suppression of the vrittis), samadhi parinama (development of samadhi), ekagrata parinama (one-pointed transformation), dharma parinama (transformation of appearance), lakshana (transformation of character) and avastha parinama (transformation of condition). Both Samkhya and yoga schools of Hinduism believe that everything is a projection of something that has already been present or hidden. That is also why these schools of thought believe that the world has materialized out of the world that existed in a hidden way before. This is called the "Parinama Vada," the transformation theory. With reference to the Antahkarana, the Dharma that operates at the present moment is Dharma Parinama. With reference to what has passed and to that which is yet to come, it is Lakshana Parinama. If the present Dharma increases or decreases, it is Avastha Parinama. Thus the three kinds of Parinama occur in the Bhutas and Indriyas also. The mind assumes various forms. This is one kind of Parinama with reference to form. When the change becomes manifest in relation to some time, past, present or future, it is called Lakshana Parinama. When after this the particular property ripens into maturity or decay, it is called Avastha Parinama. The mind passes into various states. It is also Avastha Parinama.

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  • 3.14 : शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥
  • 14. Śāntoditāvyapadeśya dharmānupātī dharmī.
  • The substratum is that which continues to exist and maintain its characteristic quality in all states, whether manifest, latent, or subdued.
  • The integral characteristic quality of nature (mula-prakrti) has three properties - pacified or calmed (santa), manifested (udita) or latent (avyapadesa). They appear indistinctly or clearly, according to one's intellectual development. The substratum of nature remains the same for all time, though transformations take place. The moulding of consciousness takes place owing to the changes in the gunas of nature. Patanjali explains the three phases of consciousness as rising, being restrained and the pauses between the two. In III.10, he describes these pauses as tranquil consciousness. If these pauses are prolonged, all pointedness and one-pointedness meet, and there is no room for rising or subsiding of thoughts Sutra 12 explains that maintaining these quiet moments gives rise to a balanced state of consciousness, which is described in III. 13 as a cultured and harmonious state. Rising and restraining thoughts are the inclinations (dharma) of the citta, and the tranquil state is its characteristic quality (dharmi). The rising citta is felt in the sensory body. Citta then appears at the external level as bahirahga citta. Watching the movement of rising thoughts is an external or bahirahga sadhana. The delicate restraint of rising thoughts moves citta inwards from the peripheral body - this is inner or antarahga sadhana. Stabilising the tranquillity that takes place in the intervals is innermost or antaratma sadhana - that state is considered to be an auspicious moment of consciousness. It is like re-discovering the dust, which existed before the pot. Consciousness has three phases - external, internal and innermost. As one traces and retraces these, their relevance can be noticed to an individual's practices of asana, pranayama and meditation, in which consciousness moves from the skin inwards, and each cell and fibre is infused with the tranquillity of the seer.

    Today, everyone is aware of constant 'stress and strain' in life. These aspects of consciousness which confuses life are by no means new to mankind. Patanjali's word vyutthana, used to designate the 'emergence of rising thought', is equivalent to the appearance of 'stress'. Nirodha, 'restraint of rising thought' is equivalent to the 'strain' of trying to control that stress. Striking the balance between the two is called 'relaxation' (santi citta). Restraining of rising thought is against the current (pratipaksa). Hence restraint is strain. A person who has undergone childhood is santa, because that childhood stage has passed and is over. As one stands at the threshold of youth, he is in the present or udita state. In course of time, one moves towards old age, which is yet to come - this is avyapadesya, old age which is still in an unmanifested form and indistinct. But the person remains the same through all these changes. That unchanging person is dharmi. Likewise, milk is the property which separates into curds and whey, or changes into butter. It is the same with dust, which is formed into clay to make a jar. The dust stands for the past, the clay for the present, the jar for the future. Thus every change from the source move in time as past, present and future. In II.18, the properties of nature are explained as luminosity (prakasa), vibrancy (kriya) and inertia (sthithi). By the use of these qualities, one may be entangled in a mixture of pleasure and pain, or go beyond them to unalloyed bliss.  

    The properties of nature exist for the purpose of one's evolution and involution. Consciousness, being a part of nature, is bound by the spokes of the wheel of time. If an aspirer sows the right seed through knowledge and discrimination (viveka) and develops consciousness, he reaps the fruit of self-realisation through ekagrata. He becomes the force which severalises between the hidden properties and the transformations of nature. He recognises his true, pure state of existence which is changeless and virtuous. This is the fruit earned through the astute effort of sadhana. The import of this sutra can be used to practical advantage while practising asana, pranayama or meditation. If one observes the various scattered cells dust lying latent in the body, and charge them so that they adhere (lump of clay), one can feel the inner unity and transform body, breath and consciousness into designs in the form of different asanas and pranayamas, as the potter moulds his clay into a variety of shapes. 

    In asana, if the energy of the body is reconciled to a 'point zero', while in a state of tension, one accomplishes exactness. The same can be applied to the intake of breath, its distribution or discharge in pranayama, and in meditation. The combining of single-pointed attention with all-pointed attention at the core of one's being is the essence of this sutra. 'Point zero' designates the point of balance and harmony at which one can unlock and liberate the problematic confusion of matter and emotion. It also expresses the importance of finding the exact centre of the meeting points of vertical extension and horizontal expansion in body, breath and consciousness. It is the substratum (Prakriti) that by nature goes through latent, uprising and unmanifested phases. The substrata is that which continues to exist and maintain its characteristic quality in all states, whether manifest, latent, or subdued. A compound object has attributes and is subject to change, either past, present or yet to be manifested. 

    A substance contains all its characteristics and, depending on the particular form it takes, those characteristics conforming to that form will be apparent. But whatever the form, whatever the characteristics exhibited, there exists a base that comprises all characteristics. Some have appeared in the past, some are currently apparent, and others may reveal themselves in the future.There is an unmanifest, indescribable substratum or existence that is common or contained within all of the other forms or qualities.There is an unmanifest, indescribable substratum or existence that is common or contained within all of the other forms or qualities. Find the substratum: The point of witnessing all of those subtle processes is to find that substratum, the object underneath, that is common to all, is continuously existent within them all, and unchanging in any of them. This is a further refinement of the process described throughout Yoga of witnessing and setting aside that which is not the eternal, indivisible reality of our true nature that we are seeking. After everything else is eliminated, we experience the true Self .

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  • 3.15 : क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥
  • 15. Kramānyatvam pariṇāmānyatve hetuḥ.
  • Successive sequential changes bring about the distinctive changes in the consciousness.
  • Differences in changes in consciousness are caused by the changing order of sequences in the method of practice. According to the sequence of practice, distinct transformations take place. The earthenware pot instance and look at the clay dust as the first principle of evolution, will help one understand the property (dharma) contained in it, the lump of pliable clay which embodies the qualitative mark (laksana), and the jar which culminates the process and which represents the evolved state (avastha). Only by following a certain sequence of actions can one turn earth into pottery. This is harmonious and organic growth. In yogic practice a regular sequence must also be followed. The sadkaka first acquires restraint in consciousness (nirodha parinama) in order to experience tranquillity (samadhi parinama). Then he proceeds towards the 'one without a second', the seer (ekagrata parinama). Only then does he become a fulfilled yogi (krtarthan). Though consciousness may be considered partially to exist outside time, the work needed to transform that consciousness definitely exists inside the framework of time. It may well be that there is an evolutionary 'tilt' to the cosmos by which all things incline to evolve for the better in the long run. But one cannot count on that, and so some amount of individual effort is necessary, especially as the world itself, the only known theatre of action for this evolutionary drama, is now in danger from man's excesses of pollution, greed and war. Such was not the case in Patanjali's times, yet he saw fit to furnish the future with an exact evolutionary map, so that one's advance might be orderly and expeditious. There is a logic to the involutionary spiritual journey, just as there is in the growth of a plant from seed, to stem, to bud, to flower, to fruit. The original, pure consciousness which one traces through Patanjali's method is the seed of transformation in oneself.  One's own self is the maker of one's own spiritual destiny. The importance of structure and sequence can be shown in the instance of language-learning. If one starts out to learn a language without structured tuition, one may or may not learn it. It is a 'hit or miss' process. But if one seeks to learn in a structured way, there is a definite order of procedure. One starts with the present tense of the verbs 'to be' and 'to have' and certain basic nouns and prepositions. To start with complex grammatical forms would be idiotic and self-defeating. The structure of evolution and progress in all things has its own inner logic and harmony. This is sequence, or krama. Change in the sequence of the characteristics is the cause for the different appearances of results, consequences, or effects. There is a natural flow or transformation in all levels of nature, whether in gross or subtle planes of reality. These transitions are the foundations of the principle of cause yielding effect. Some of these are known at the surface level by all of us. The subtler transitions are known to the Yogis. One of the foundation principles of Yoga is non-attachment .  This is a process that evolves in stages, and that here, in this section we are talking about extremely subtle processes. Though the processes are subtle, the principles are the same. You witness, notice an underlying reality, and let go of the more surface attachment. A particular form comes from the sequence of states: Imagine that you are able to meditate so quietly that you recognize that all of the objects of your attachment were simply a result of a change of sequence in states. For example, clay turns into pot (while remaining clay), and then, eventually turns back into clay. So it is with all of the objects, whether objects in the external world, or object in the mind. It is all a matter of changing form, or the sequence in which those forms are seen. Gradually, the unchanging truth is revealed, underneath all of the apparent change in successions of transformations of that uniform oneness. By changing the order or sequence of change, characteristics that are of one pattern can be modified to a different pattern.  Change in the sequence of the characteristics is the cause for the different appearances of results, consequences, or effects.

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  • 3.16 : परिणामत्रयसंयमासदतीतानागतज्ञानम्॥१६॥
  • 16. Pariṇāma traya saṁyamād atītānāgata jñānam.
  • By mastery of the three transformations of nature (dharma), quality (laksana) and condition (avastha), through samyama on the nirodha, samadhi, and ekagrata states of consciousness, the yogi acquires knowledge of the past and future.
  • Patanjali explains the properties of yoga, commonly known as supernatural powers, which increase by transformations of consciousness. In III.14, the words santa (appeasement), udita (generation) and avyapade-M (non-manifestation) were used for the past, present and future. III.15 speaks of the order of sequence from the source (dharmi), involving time and effort for transformation. By following this order, the sadhaka observes the natural flow of the present moving into the past, to manifest later as the future, and thereby earns mastery over time. In this sutra, Patanjali begins to identify the accomplishments which come to the aspirer who has advanced in yogic discipline. The first is the awareness of time. The yogi's consciousness has transcended the frontier of time - he sees time as ever flowing. Hence he has knowledge of past and future. (Present time is deliberately not mentioned, because its presence is felt). He perceives the orderly sequence of the present slipping into the past, and rolling towards the future; he knows time, its meaning and its impact. The supposed supernatural powers, discussed from III.16 to III.50, are confirmation that the sadhaka's yoga practices are accurate. He is advised to intensify them with sustained faith and enthusiasm and to be indifferent towards his achievements, so as to avoid deteriorating into affliction, fluctuation and self-gratification.By samyama on the three-fold changes in form, time, and characteristics, there comes knowledge of the past and future. Witnessing transitions tells the past and future: If you know the current state of the transformations related to form, time, and characteristics (3.13), then you also have an understanding of the past from which they evolved, and the future towards which they are evolving. The question is the degree to which you have clarity about the current moment of these three. The wise yogi does not seek out such powers, but recognizes that they come along the way. He does NOT run after semen retention ( like pervert Gandhi sleeping with underage girls  ) but allows it to come to him naturally.  By practicing samyama on the three stages of evolution comes knowledge of past and future. By mastery of the three transformations of nature (dharma), quality (laksana) and condition (avastha), through samyama on the nirodha, samadhi, and ekagrata states of consciousness, the yogi acquires knowledge of the past and the future. A yogi develops 6th sense of supreme intuition. The psychic ( unlike a schizophrenic ) has a clear boundary between the real physical world and the invisible world. kashic record—every thing that has ever happened in the universe is held in a vast library of the cosmic memory.  Anyone who can tune in can access this memory bank. Ancient rishis drank soma to access this bank. Maharishis did NOT need soma. When you look at a person you see only his physical body.  A psychic can see 7 extra  layers or auras surrounding it.  Each aura is a higher vibration or frequency. These bodies interlink and are as real as your physical body. If they are healthy , you will be healthy. If they are unhealthy you will have mental, spiritual, emotional or physical imbalance. Each aura has a link to a different plane in the universe. A psychic reading the auras at this level may pick up thoughts that are not conscious to the person being read but that are unconsciously influencing his behavior. When reading the higher auras of the body. Psychics can pick up messages about future events that will impact the person being read. This is because on a etheric level, events in the future already exist. The feeling of being pushed or pulled by fate is also the influence of the higher cosmic forces. The 3 higher spiritual auras are the seat of the higher self. The higher self or super conscious is our personal link between visible and invisible universe.  It communicates and interrelates with higher cosmic consciousness. The higher self transmits messages to the subconscious mind in the form of dreams, intuition and psychic insight. The subconscious then communicates these to your conscious mind through images, thoughts and feelings. Dreams are symbolic and need interpretation. The auras contain seven chakras . The crown chakra is the point of access to the spiritual universe. The Chakras are traditionally considered the "nervous system" of the metaphysical body, since it is through them that life energies are received, processed, and transmitted, and through them that body, mind, and spirit are linked together into one holistic system. The energy-information frequencies found in the Aura are identical to those found in the Chakra channels. The chakras are connected to each other through etheric channels. Physical, emotional, mental and spiritual ailments can be correlated with energy blocks or dysfunctions within the chakras. Balancing the chakra through psychic healing allows the appropriate flow of energy to a chakra to reestablish health on each level. Logical left brain thinking is held in high esteem by the western society.you can overturn this and pay attention to your hunches and grow your clairvoyance. The spirit world exists in a dimension of higher vibration. A medium forms a link or channel , a route of communication with those who have passed to the other side. He does so by raising his vibration or frequency to a point where the link can be formed. As this same time the spirits lower their vibration.  They communicate the energies through pictures , feelings, sounds and thoughts.  The medium interprets these through his broadened sense bands. The universe cannot distinguish between a positive and negative thought.  A negative thought will bring a negative manifestation towards you. When you use psychic power you tap into the level of the universe, where individuality does not exist. At this level each of us is a part of a universal and cosmic consciousness where we are connected as though held together by invisible threads. This interconnectedness means that every thing we do or think affects everything and everyone else. Everything is made out of energy. What appears to be solid is made up of vibrating particles, atoms and molecules. This includes human beings. According to psychic theory all the beings that live in the universe are made up of vibrating energies. The higher and faster the frequency, the higher the plane of the universe. This was written down in Vedas 7000 years ago.

    Psychic development will teach you how to raise your vibration or lower it at will. Time and space are features in the material world , not the invisible world.  There the present past and future are all occurring right now. This means when you contact the higher realms you can tap into past lives or the future. By learning to project your will and change your vibration through altering the state of your consciousness , you will begin to develop psychic powers. All psychic exercises require you to alter your state of consciousness to reach ALPHA ( 7  Hz )  state. It is a light trance state achieved by meditation. Your breathing slows down, you cease to notice noise, and visual distractions.  You must be in the NOW. Self hypnosis is a form of meditation in which the mind is stilled to reach an altered state of consciousness Psychic ability is the natural extension of intuition. Aura is a magnetic energy and is a protective shield.. All thoughts , emotions and feelings are contained in the aura and sent out to the universe. All 7 chakras have their own frequencies of resonant vibration. Clairsentient people are sensitive to energy. All have psychic power- but it remains repressed. The ordinary man ignores his intuition in favour of commonsense—and so in the course of time untuition stops manifesting clearly. The psychic is a supersensitive soul. He can figure out the nuances of intuition. For him intuition works at his beck and call in a clear way.. he does not need to go into a trance or even meditate. He will answer all your questions effortlessly. A true psychic's intuition can spot falsehood immediately.  His intuition ecompasses space and time. Newton's ideas of absolute space and time and Einstein's ideas of relative time and space, are replaced by a truer picture by true psychics, for whom the universe exists in a vast here --where HERE represents all points of space and time at a single instant. In the quantum world of the zero point field, subatomic particles exist in a state of all potential unless observed, when it gets frozen down to a single state.Psychic remote viewers can see information encoded in quantum fluctuation. On the subatomic level MIND IS OVER MATTER.

    A couple of weeks ago, my wife was doing reiki for her classmate whose father fell down and broke his hip bone.  In the posh Mumbai hospital ( money making—18 lakhs  ) they did so much work on him before they discharged him.    At one stage my wife called her friend and said ” You father will NOT live anymore , call your brothers from USA now”    He died after 48 hours and the old man saw his children just before he died.

    My wife was doing reiki for a newly married girl who was having depression issues . We have known the girl since she was a baby – a soft spoken girl of temperate disposition. All of a sudden her hand jerked violently and she felt as if her palm was on fire. Thinking it was an extreme emergency , my wife jumped up and rang up this girl on her mobile phone. The girl left the connection open and my wife could hear her screaming at her husband , using the most foul / filthy language.

    Even with degraded 2 strand 97% junk DNA and a shriveled / calcified pineal gland, our human body is still a wonderful machine .  Scalar energy emitted by mobius coils in our body is faster than light. The human body generates scalar waves from the mobius coils ( figure of eight ) of the DNA and the mobius coils of the circulatory system. When the left and right sides of the brain lobes and the circulatory system in front of the lungs, are in balance the human body generates scalar waves. When two energy fields exactly cancel out each other the 5th dimension is accessed which is all pervasive and has the power to heal. Scalar waves are information carrying waves, and are linked to human consciousness.They are the interface between the mental and physical world. The existence of Scalar waves and the Akashic field ( Zero point field or Aether ) have been known to the Vedic Maharishis since the past 11000 years. The Indian Vedic seer has exploded into a space of consciousness in which inner awareness is spontaneous. Reiki healing draws on the infinite energy source via Schumann Resonance of fundamental frequency of OM ( 7.83 hertz ) . When the human 2 strand , 97% junk DNA,  modifies to 12 strand nil junk DNA, medicines will become obsolete.In March 2009, Vatican alarmed by infusion of Hindu Sanskrit terms like CHAKRA has banned Reiki from all Catholic institutions.  This is the type of paranoia which made Vatican burn all their Templar Crusader Knights ( Catholic heroes really ) on the stake -- for they were caught doing Kundalini raising, Mudra, Tantra , Chakra cleansing Reiki and chanting Mantras.. .

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  • 3.17 : शब्दार्थप्रत्ययानामितरेतराध्यासात् संकरस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम्॥१७॥
  • 17. Śabdārtha pratyayānām itaretarādhyāsāt saṁkarastatpravibhāga saṁyamāt sarva bhūta ruta jñānaṁ.
  • Words, objects and ideas are superimposed, creating confusion; by samyama, one gains knowledge of the language of all beings.
  • Conventional usage of a word, its fundamental meaning, content and feeling may all coincide, or may be confused due to intermixture or super-imposition. The same word may communicate altogether different meanings in another language. A perfect yogi acquires accurate knowledge of the meaning and feeling of any sound or word, in any language produced by any being. One does not commonly differentiate between a word, its original purpose and meaning, and its contemporary usage; they are studied by those of average intellect to coincide. An educated intellect, however, may penetrate deeply to understand just what is communicated by the sound, meaning and sense of a word. A gifted yogi intuitively perceives and precisely distinguishes the meaning and feeling of each word or sound uttered by any living being, according to how they express themselves. By making samyama on the sound of a word, one's perception of its meaning, and one's reaction to it -- three things which are ordinarily confused -- one obtains understanding of all sounds uttered by living beings. One very practical example of the relationship between name, object, and conceptual existence is that of mantra. With mantra, one starts with the word or phrase itself, allowing the others to gradually become revealed. One might have a definition of sorts, but the real meaning comes in direct experience. Then comes the clarity of the distinction, as the subtler spiritual significance of the mantra stands alone.  Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three, vibration, sensation, and reaction. Ordinarily these three are inseperable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or by any other animal.

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  • 3.18 : संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम्॥१८॥
  • 18. Saṁskārasākṣātkaraṇāt pūrvajātijñānaṁ.
  • Through direct perception of his subliminal impressions, the yogi gains knowledge of his previous lives.
  • The yogi is able to recall the impressions of past incarnations which have influenced his present life. In the continuity of life, instinct, memory and desire play significant roles. Memory belongs to the subconscious mind, and the fruits of cravings (pains and pleasures experienced in the present life as a result of good and bad actions in past lives) to the unconscious. When a yogi is free from every instinct and desire, he sees directly, independent of memory, and of feelings of joy or sorrow. Through intuition, in the orderly sequence of time, he actually sees his past lineage and future status, and also the lives of others. Samskaras lead to karma: The samskaras originally led to our karma, and because of this the yogi wants to examine and eventually eliminate those samskaras. Past life regression can create further bondage: To a typical person seeking past life regression, there is a seeking out of a replay in the inner field of mind, so as to increase knowledge about ourselves. This is the coming through into the conscious state of the inner process from the subtle mind. It can have the effect of increasing ego and ignorance, as it leads one to think that these past memories are part of our self-definition. In effect, bondage of ignorance is increasing, not decreasing. Samyama on the samskaras brings freedom: However, to the yogi doing samyama  on these deeper samskaras themselves (deep impressions), there comes increasing clarity about the way the samskaras have clouded the self-identity and obscured Self-realization. Thus, these past identities are not reinforced, but are attenuated  and set aside. They are not seen as self-identities, but as incorrectly perceived false identities. This leads to lesser bondage and greater freedom. Attainments and obstacles: As with the other subtle experiences this is seen to be both an attainment and an obstacle, and is set aside with non-attachment . By making samyama on previous thought-waves, one obtains knowledge of one's past lives. Samyama on one's tendencies and habits will lead one to their origins. Consequently one gains deep knowledge of one's past. Through the direct perception of the latent impressions (samskaras) comes the knowledge of previous incarnations. Samskara is known as "residual potency" also. When all Vrittis or thoughts die away, the frame of the mind remains with the Samskaras. This is termed the Potential Mind. In Vedantic parlance, it is called Antahkarana Matra. A child is born with his Samskaras. A child is born with his past experiences transmuted into mental and moral tendencies and powers. By experiences, pleasant and painful, man gathers materials and builds them into mental and moral faculties. The earthly experiences are worked up into intellectual faculty. The mind evolves through the impressions received from the universe through the senses. It will take many bodies till it gathers the complete experience of the world. Every man is born with his inborn or inherent Samskaras and these Samskaras are embedded, lodged or imprinted in the Chitta. All Samskaras lie dormant in the Chitta as latent activities, not only of this life but of all previous innumerable lives from Anadi Kala (beginningless time). In human life, only those Samskaras which are appropriate to that particular type of birth will operate and come to play. The other kinds of Samskaras will remain concealed and dormant. The nature of desires and thoughts depends upon the nature of your Samskaras.  

    By doing a pilgrimage to Sabarimala ( proper  41 day VRAT ) , past soul samskaras causing phobias and persistent vices in current life are burnt.


    The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras through Nirbija Samadhi. Sadhana consists in wiping out the Samskaras. Breathing, hearing, seeing, feeling, tasting, smelling-all cause Samskaras or latent Smriti in the mind. The world enters the mind through the eyes, ears, tongue (speech) and old Samskaras. If you remain in seclusion, you can shut out the first three doors. Through Vichara (right enquiry of Supreme Self), you can destroy the fourth route. Then, Jnana (Knowledge of Self) will dawn. A Jnani is without Samskaras. They are fried out by Jnana. No doubt, the force of the Samskaras remains in the Antahkarana. But they are harmless. They will not bind the Jnani.

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  • 3.19 : प्रत्ययस्य परचित्तज्ञानम्॥१९॥
  • 19. Pratyayasya paracitta jñānam.
  • He acquires the ability to understand the minds of others.
  • Through his purity of consciousness, the yogi directly realises the nature of his own mind and consciousness, and also that of others. Pratyaya means perceiving the content of the mind.. By mastery over his own mind and consciousness, the yogi develops an extrasensory perception and can read the minds of others. By samyama on the notions or presented ideas comes knowledge of another's mind.We, as inner observer, are actually watching the inner screen of our own mind field. Whether we are talking about the thought process of another person, or the data brought in through the eyes, ears, or other senses, that information is imprinted on our own field of mind, somewhat like a movie is projected on a screen. Then, we, as the inner observer, experience the presentation on that screen. By samyama on the distinguishing signs of others' bodies, knowledge of their mental images is obtained. Samyama on the changes that arise in an individual's mind and their consequences develops in one the ability to acutely observe the state of mind of others.

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  • 3.20 : न च तत् सालम्बनं तस्याविषयीभूतत्वात्॥२०॥
  • 20. Na ca tat sālaṁbanam tasyāviṣayī bhūtatvāt.
  • A yogi who is able to read the minds of others in general, can also, if necessary, exactly identify specific contents which are beyond the reach of the mind.
  • He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind.

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