The yogis secret Challenge: The subliminal level of mind

Our computer-like subconscious is a remarkable state of our mind. Long before we become aware of it, or even if we never become aware of it, that subconscious is there thanklessly handling all of the basic and crucial functions of our physical body like blood circulation, food digestion and muscle coordination. male female lions And while it is doing all this, it is also recording, categorizing and processing every single experience we have in our conscious state of mind, even as it creates from those experiences elaborate programs for the automatic implementation of skills like typing, driving and speaking a language. Thanks to this marvelously self-contained and self-reliant part of us just beneath the range of our conscious perception, we are free to focus our surface awareness upon exploring and learning through new experience.

As marvelous as this apparently free-standing and independent subconscious state of mind might seem to be, it can be inhibited by us. More than we know, we can inadvertently block our subconscious reception of superconsciousness.

When, due to an impure and/or a selfish lifestyle, our subconscious receives more negative input than it can process immediately, it becomes overloaded with wrong perception and unresolved memory. A backup into a backlog of this gloomy mind-matter is “negative karma.” Fortunately, there is no limit to the amount of negative karma the subconscious can hold. Unfortunately, however, as these negative karmas mount, they thicken their block of the very superconscious influence that would insure their resolution.

As we begin to realize we are more than a body and a mind with fears and desires, we start to sense we really don’t have to live life in the shadow of excess negative karma. We also begin to sense—and this sensing is a result of our superconsciousness getting through to us any way it can—we can help our subconscious better its collaboration with our superconscious to more efficiently handle our backlog of wrong perception and unresolved memory.

At this point we start living life on the high side of our conscious mind by trying to do good and be good so as not to burden our subconscious with more low-level problems than it can handle with a minimum expenditure of energy. Such intentionally positive living leaves impressions in the subconscious that don’t need to be “fixed” later. This smart creation of “positive karma” frees the subconscious to expeditiously work on its backlog of “negative karma.

In yoga, we “do good and be good” by tailoring our lives around the yamas (don't's), and niyamas, (do's) Maintaining these restraints and observances dissolves our blocks to the superconscious by adjusting our negative attitudes, demagnetizing our personality conflicts and allowing the flowering of spiritual qualities like humility, patience, forbearance and fortitude. All of this intentional adjustment opens a wide window for the light of superconsciousness to shine through our subconscious into our conscious mind.

To further assist our subconscious in working efficiently with superconsciousness, we can make special efforts to remain detached as we deal with past and present experience. Such detachment invites the assistance of intuition—our direct connection to superconsciousness.

When awareness is detached, it is not identified with thought and emotion. This detachment gives awareness unblocked access to intuition. When awareness is not detached, but instead allows itself to become magnetized into an identification with thought and emotion, it partially or completely loses its functional connection with intuition.

When we habitually and thus frequently allow awareness to become identified with thought and emotion, we live life personally. In this personal living, we have no choice but to see life through the eyes of an identity caught and stuck in a physical body that was born, is alive and will die. From this point of view, we are not looking at life intuitively because intuition is not personal; it is impersonal.

From experience, we know the non-reaction of detachment can only arise from an intuitive perception that we are Self. We also know we do not have to realize the Self to sense that the Self does exist and is our essential identity. Sensing we are the source of the body we live in is easy. It’s even logical. But if we cannot manage to let this sensing be, we will not be detached and we will react to life personally.

To perceive the experiences of life in detachment without reaction is to see those experiences impersonally. Seeing the experiences of life impersonally leans us toward a creation of positive karma, as well as an expeditious resolution of negative karma.

The Waking Level of MInd

If we position awareness in the physical body and the physical realm, and we spend all our waking hours in that conscious state of mind, naturally we are going to identify with that body, that realm and that state. Cool cat

When we practice a deeper yoga that focuses on breaking out of this three-faceted sense of false identity, we find ourselves stepping back and detaching into a watcher awareness, observing the physical body, the physical realm and the conscious state of mind.

At first, this watcher awareness is faint because it has arisen inadvertently as an unanticipated consequence of a general yoga practice. Yet, as we catch the idea this state of detached observation is worthy of intentional pursuit, we begin to cultivate watcher awareness as a yoga in itself.

Working to hold watcher awareness, we find we can study the power of our instinctive nature from a distance where we can feel its magnetism just beginning to pull us into all-encompassing experiences of seeing, hearing, feeling, smelling and tasting in the physical realm. We also find we can investigate just how this involvement with the physical realm through the instincts of the physical body can trigger emotions that urge us to seek solace in the intellect. Finally, we find we can examine the intellect to see how its development begins with a manipulation of remembered information rather than truly original thinking.

All of this and more we can learn about the conscious state of mind by simply being that watcher that can only see what it sees because it is separate enough from what it sees to see it clearly. From this we can also sense that, when we are the watcher, we are not in an externalized state of consciousness at all. We are outside externalization—or to put it more precisely, we are inside externalization, looking out at it.

If everyone suddenly pulled back into watcher awareness, the conscious state of mind would not be what it is at all, for it is what it is only because of the externalization of those consumed enough in an awareness of it to be caught by it. “Externalization” here refers to a state of mind in which nothing beyond a world perceivable through the five senses is acknowledged as having substantial existence.

Because the conscious state of mind is a product of awareness consumed in the physical realm, it is also a product of awareness preoccupied with physical things to want and have. Since blind ignorance is the common ground of awareness bound in this conscious state of mind, no one caught there knows that no thing can yield happiness. Thus, most everyone caught there seeks happiness by seeking things.

Additionally, since being caught in the conscious mind also means identifying with the physical body, those thus caught also seek happiness by thrilling, clothing and feeding the body—and by making a lot of money to do more of the same. Such stuck-in-the-body living is like treadmill-running after a satisfaction that is forever advancing ahead of us, just out of reach.

When we feel trapped in this most externalized state of consciousness, we experience a stark variety of fear that can only arise when we are so completely cut off from our own intuition we have lost even the faintest sense that we are actually an immortal entity impervious to harm. As might be expected, it is when we find ourselves so fully at the mercy of a fear like this that we are so understandably inclined to cobble together whatever externalized security we can derive from name, fame, fortune, and the like.

Though we could be in any of many places besides this outer condition of consciousness, we will not be anywhere but there so long as we remain unknowingly addicted to the lure of our own fascination with novelty. Drawn into the conscious mind by intrigue, curiosity and desire, and hounded there by fear, we seek a seeming safety in a fortress we build around a false sense of “I.” Although this hard-walled stronghold of wrong identity makes us insensitive and tough, we perpetuate it at all costs—even when it begins to cost more than the sense of security it was created to nurture and protect.

Thus it is that a primary objective of yoga is to withdraw from the conscious state of mind—when we are ready, of course, for how could such withdrawal occur otherwise? When we are finally ready and withdrawal does finally occur, the conscious state of mind becomes an object of study and a point of focus for internalizing rather than externalizing awareness.

Remorse --- Yes, It Can Be a Good Thing

I was so very lucky. My spiritual teacher was immensely practical. He had a way of sifting high-flying mysticism down into news you can use. Take remorse for instance. He always used to say, "Remorse is a good thing." "But it feels so bad," we used to reply, to which he would respond, "Bad, good, good, bad. We're after something more. Remorse brings humility. And along with humility comes an overwhelming sense of that bliss we all share. What can feel bad about that?"

Personally, I have discovered many opportunities for feeling remorse. As a matter of fact, one of those opportunities just surfaced recently. I forgot an important event. Fortunately, I was able to rebound by creating the following card for my wife. Ah yes. I was so crafty. Most certainly, what could have been would have been far worse.

Birthday card