Outer and Inner Skies of the Mind

“Do not be led by others,
awaken your own mind and its skies,
amass your own experience,
and decide for yourself your own path.”
~The Atharva Veda

As kids we used to arrange our surroundings in the external world by comprehending our character personally and socially. We don’t scrutinize our tendency to get worried with our physical security and comfort. Later, when we have an event to attend in future we understand that our place in the external skies are made known to us by its replay on the internal skies.

Standard science tells us that our conduct is driven on a very basic level by senses that typify our developmental experience just like the other creatures. The difference among us and and other earthly creatures is an advanced language that gives us the ability to reflect. In any case, language doesn’t appear to give answers identified with our most profound self, and sooner or later we inquire as to why the comprehension of the external world is even conceivable.
Socially, one lives in 2+ degree covering circles:

  • one controlled by profound quality and law
  • and the other dictated by one’s thoughts of self

One may live as indicated by the desires of one’s familial and social gathering, do one’s obligations, and be a decent native without agonizing over bigger inquiries of significance. On the other hand one may ask one’s identity,one’s name and history and ask why one enjoys certain things and doesn’t care for different things. The main circle is the area of Viṣṇu, and the second is that of Śiva. In case Viṣṇu is the god of ethical quality, fellowship, and dedication, Śiva is the god of cognizance, of the being inside who is covered up in one’s most profound self.

Apparently, the path of Visnu is simpler than that of Śiva which is more agonizing.An individuals picks either way in light of his natural personality. The way of internal pursuit initially uncovers self-realization. At a more philosophical level, while travelling on this path, an individual dies many deaths and is reborn many times. This is Śiva that destroys and creates at every instant and at various levels.

We can likewise observe the universe, at the external or inward levels, from time’s point of view. Mentally this surrender to this change brings comfort.

Standard external science is a reflection inclusive of all material procedures. Yoga is the endeavoring to get associated with all the inclusive self. This self is required rationally as a body is independent from everyone else, it must be a substance of experience.
The external and the internal universes, associated as external, at one level, are simply the substances of the inner self. At the end of the day, the investigation of the external universe is similar to the investigation of the internal. The reason that we can even understand the external world is because of the associations between the external and the inner self. The Vedic writings discuss the associations over and over and they are called bandhu.

Bandhus depicted in the Vedic writings are the procedures in the body that are sensitive to astronomical periods. These biological clocks exist in all cells and they are a piece of standard science. The Puruṣa Sūkta of the Ṛigveda clearly mentions that the eye and the brain are in consonance with the times of the sun and the moon, and has been affirmed by the study of organic cycles.

Other earthbound procedures are tuned according to the tides or the movement of the planes of the moon. Living beings have rhythms that relate to the sun, the moon, and the planets. The potato has a variety of elements in its metabolic procedures that is coordinates on day to day basis, the 23-hour 56-minute time of revolution of the earth with respect to the settled stars. Natural timekeepers are more accurate and are tuned to various periods. For example:

  • 24 hours (as indicated by the day),
  • 24 hours and 50 minutes (as per the lunar day since the moon rises about 50 minutes after the sunset) or its half representing the tides,
  • 29.5 days (the period starting with one new moon then onto the next), and the year.
    Monthly rhythms, averaging 29.5 days, are reflected in the regenerative cycles of numerous living beings.
  • In people the menstrual period relates to the moon’s movement; in actuality menses implies lunar month.

Yoga books talk about three skies of mind which are

  • The physical sky
  • The sky of the brain
  • The sky of consciousness

Of these, the sky of consciousness is the most unpretentious and intense and it is this that induces associations with the other two skies. The sky of the psyche is not completely lit up and its obscurity that makes the individual feel that the physical sky is the essential reality. At a point when the light of awareness sparkles in the sky of the psyche, the individual ends up illuminated and enlightened.

Yogic practices make the individual mindful of the three skies and the connection between their substances. These practices help the person to eradicate invalid connections that they have forced on the other three skies,which brought about perplexity about the way of reality.

An essential modification of bandhus is that the inner protests have qualities like the external ones. Just like one needs practice for the body, one needs so for the internal body as well. The inner body can wind up noticeably heavy and sick. It is harder for one to know the state of the internal body since there is no simple approach to see oneself in the mind-mirror. A large portion of yoga practices focus on the inside body.
The possibility of recursion is at the junction between the external and the inner skies. This recursion, as definite in the Prajñā–Sūtras, is the reiteration of various scales. These are examples of materialism in thoughts. The most sensational affirmation of such recursion is the centrality of the number 108 in the Indian custom.

This number, which is roughly equal to the distance in between the Sun and the Moon, diameter of the Sun and the Moon from the earth, and many more, was taken as a measure of the inner space of a person. Thus, numerous other worldly practices are done 108 times. In the holy geology of India that portrays an area of awesome sanctuaries, the number 108 has a noticeable place.

Translation of language makes brain and mind to be identical, with mind as an integration of all the activities in the brain viewed at a higher level of recognition, repelled a viewpoint that although mind requires a physical structure, it transcends that structure.
The mind processes signals coming into the brain to obtain its understandings in the terms of seeing, hearing, touching, and tasting using it to store memories. But a cognitive act in it is an active process where the selectivity of the sensors and the accompanying processes in the brain are organized, based on the expectation from the cognitive task and on the effort required to execute the cognitive skies, will and intention. Intelligence is the result of workings of numerous active cognitive agents yet it is higher than a sum of its parts in terms of capabilities of savants and accounts of the creative moment.

Memory plays a large role in the workings of the mind in the Yoga-sūtras. But memory itself has a lot of variety.
We know that when we store a memory, we are storing information. It is the nature of information that determines how long it is retained and how it is retained. Then arises the question of what exactly is stored since what is recalled is never exactly what the senses take in at that very moment. The mind takes in the sensory input and then constructs a memory.

There are two categories of memory,based on the amount of time it is stored in the brain:

  • Short Term memory (or working memory)
  • Long-Term memory

Both can weaken due to age or a variety of other reasons, such as trauma or stroke. Long-term memory is the brain’s system for storing, managing, and retrieving information. Short-term memory or working memory does its functions in the mind before either being dismissed or transferred to long-term memory.

Long-term memories are much more complex than short term ones. Different types of information (such as procedures, life experiences, and language) are stored with separate memory systems. Explicit memory, or declarative memory, is a type of long term memory, which requires conscious thought. This is what memory usually means when judgment about somebody’s memory being good or bad is made. Explicit memory is often associative in a manner that links different categories together.Long term recollections are significantly more mind boggling than short term ones. Distinctive sorts of data, (for example, methods, beneficial encounters, and language) are put away with partitioned memory frameworks.

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Kinds of Memory

Declarative memory is flexible and can be readily applied to novel situations, while non-declarative memory tends to be inflexible and defined in the context of the learning situation.
The mind forms signals coming into the cerebrum, to acquire its understandings in the areas of seeing, hearing, touching, and tasting utilizing its store of recollections. In any case, subjective demonstration is a dynamic procedure where the selectivity of the sensors and the process of preparing the cerebrum, is sorted out in view of the desire of the intellectual undertaking and on exertion, will and expectation.

Memory assumes a vast part in the clarification of the workings of the mind in the Yoga-sūtras. We realize that when we store a memory, we are putting away data. It is the type of the data that decides to what extent it is held and how it is held. The mind takes the tangible information and after that builds a memory.
Long term memory is the mind’s framework for putting away, overseeing, and recovering long-lost data.

Implicit and Declarative Memory


  • Short-term
  • Long-term


  • episodic
  • semantic
  • Procedural

Knowledge is not readily accessed by response systems that did not participate in the original learning. From the moment of birth, an individual is exposed to a world full of sensations and information. These experiences have the potential to end up as autobiographical memories that involve both episodic and semantic memories.

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