Reality of Mind Control
For most humans, the reality of mind control is never realized even for a moment. For the meditation practitioner it is realized vague and if anything experienced momentarily. It is a problem of being honest with the self, to know that there is little or no mind control, that the person operates both rationally and impulsively under influences.
Some influence give positive feedback and is considered desirable. Another influence which give negative responses is considered undesirable. In either case most influences are forced into consent where the self is boxed in a corner and must permit the psychic actions.
Some compulsions are enjoyed by the self. Others are disliked but must be endured by the self. Some others are squelched by willpower commands in the self.
Patanjali Mahayogin, listed five bothersome movements within the mind space:
वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाः॥५॥
vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ
vṛttayaḥ – the vibrations in mento-emotional energy; pañcatayyaḥ – fivefold; kliṣṭākliṣṭāḥ = kliṣṭā – agonizing + akliṣṭāḥ – non-troublesome.
The vibrations in the mento-emotional energy are five-fold, being agonizing or non-troublesome. (Yoga Sutras 1.5)
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ
pramāṇa – correct perception; viparyaya – incorrect perception; vikalpa – imagination; nidrā – sleep; smṛtayaḥ – memory.
They are correct perception, incorrect perception, imagination, sleep and memory. (Yoga Sutras 1.6)
These describe the following five features involved in random, spontaneous and deliberate psychological operations within the psyche. I list them as:
- · realistic mento-emotional constructions
- · unrealistic mento-emotional constructions
- · imaginative concoctions or novel mento-emotional creations
- · memory ignitions
- · sleep assertion as mento-emotional exhaustion or consciousness blackout
The success in curbing this belong to Shiva, the master of the yogis. His is the Shiva mind in which the disturbances do not take place. Others may aspire to have a similar mental condition or Shiva mind.
The mantra which matches this condition is Shivoham which literates means Shiva, I am.
Shivoham is a combination of two Sanskrit words
Shivah / aham
Shiva, I am
I am Shiva
I am spiritually calm
The yogi does not become Shiva but some who use that mantra claim that one does become Shiva.
The yogi does not become Shiva but the yogi may practice meditation and develop a mental condition which is similar to Shiva’s. For that yogi, the mantra would mean I am similar to Shiva because I attained spiritual quiescence in meditation.
