Subliminal Memory Displays

Completing the suggestion of Patanjali in his Yoga Sutras, is a difficult accomplishment. I refer to the instruction for the cessation of the chittavritti, the movements and pops of the mental and emotional energy. It is a simple instruction but it is an uphill battle to complete it, during any meditation session.

In one session, a yogi may be successful doing it. In the following one, he may fail or have sporadic success. One fatiguing aspect is the handling of memory. There is the accumulation of events which includes witnessing scenes, and packing them in a memory chamber. There is the release of previously recorded event packages. There is the display of the same. There is also the recording of what is displayed with responses to those illustrations. There are the conclusion actions when related or unrelated incidences close, and are packed in a memory chamber.

Here is that itemized.

·      There is the accumulation of events which includes witnessing scenes and packing them in a memory chamber.

·      There is the release of previously recorded event packages.

·      There is the display of the same.

·      There is the recording of what is displayed, with responses to those illustrations.

·      There are the conclusion actions, when related or unrelated incidences are silenced, and packed in a memory chamber.

The operation of any phase of memory utilizes psychological energy (prana). Because of the power needs, it affects any meditation attempt. The operations of memory are hostile to the development of the divine eye. Collectively, Patanjali lists those operations as unwanted vrittis. A yogi should investigate how it operates. A problem arises because some of it is subliminal, outside the range of objective verification and observation. If something occurs which is outside of the apprehension of the yogi, there is no chance that he can arrest it.

Below are details of the memory operations which a yogi should isolate and study in the psyche.

The accumulation of events which includes witnessing scenes and packing them in a memory chamber, may be done by the observing self. However much of it is done by the mind operations, with or without the volunteering of the coreSelf. This means that there is a danger. The mind may run operations fully, or partially, with no participation by the self. The suggestion is that the core must accept its limitations. It cannot in its present existential position have absolute control of accumulated events.

The release of previously recorded event packages is problematic. That can be haphazardly done, with no permission being granted by the core. Sometimes for no obvious reason, when even no request was made for it, a previously recorded event package arises in part or full, developing slowly or rapidly, advancing and encroaching in the mind. Since it was not requested and may be desirable or undesirable, the yogi has it as a task to figure its relevance. Some of these recorded instances were filed when the yogi was inattentive to the event. Hence, he may not make sense of its memory display in the mind.

There is the recording of what is displayed with responses to those illustrations. Even when there is coherent recording of an event, and even when that is displayed and is recognized sensibly, still then there may be subliminal projections and receptions, which the yogi has no idea of. Though below his objective range, still those flashes have effects, for which the yogi is held responsible, in terms of his decision to react or to be indifferent.

There are the conclusion actions, when related or unrelated incidences are silenced, and packed in a memory chamber. That is shown as the condition for comatose individuals. It may happen during the dream phase of consciousness. It is definitely flexible in terms of which agent or agency causes it.