Introduzione
Sebbene molti psicologi ritengano che la coscienza consista di diversi livelli di consapevolezza come suggerito da Freud, molti non si rendono conto di poter esplorare tali livelli  per mezzo dell’intento in modo da orientare la consapevolezza del cursore della loro mente superficiale nei regni interiori del loro essere (Arka, 2003). Questa è un’abilità naturale, ma per le persone che hanno dimenticato quest’arte, alcuni metodi di meditazione basati sulla consapevolezza somatica e focalizzati sul cuore  possono essere d’aiuto. Dal momento in cui possiamo reindirizzare consapevolmente la nostra attenzione superficiale ai regni interiori, gli strati più profondi iniziano automaticamente a risvegliarsi. Questo porta ad un viaggio di scoperta del Sé che, se intrapresa con la massima serietà, può condurre il praticante allo stato di coscienza illuminato. Secondo il Sanatana Dharma, la filosofia spirituale dell’India, la realizzazione della natura illimitata del Sé, che ci porta oltre il nostro ego e l’identità, è una forma perenne di guarigione (Sri Nisargadatta Maharaj in Louchakova, 2007).

Inizio dalla premessa che per capire la struttura della coscienza di un altro, per prima cosa è necessario conoscere l’organizzazione topografica della nostra coscienza. La teoria qui esposta si basa sulle esperienze personali di Arka (2013) e dei suoi allievi. E ‘nota come “Sei principali livelli di coscienza” e, poiché i livelli più profondi sono collegati alle sensazioni, i sentimenti e le emozioni, è importante imparare di più su di queste, soprattutto come molti disturbi mentali sono collegati alle emozioni. Questa teoria si basa sull’idea che un’intelligenza non materica si manifesta attraverso tutte le forme, una posizione nota come monismo qualificato. Poichè facciamo parte di questa intelligenza, possiamo investigare la natura della nostra coscienza. In questo scritto svelo i diversi livelli mentali che Arka (2013) menziona nella sua teoria, come attivare i diversi livelli, la ricerca scientifica nei livelli, le caratteristiche di alcuni livelli più profondi e in che modo è possibile navigare tra i livelli, inclusi quelli correlati alle emozioni. Speriamo che, attraverso questo, avremo un’idea più chiara di quali disturbi mentali potremmo riconsiderare e anche di come ripristinare la salute mentale.

Background
In Oriente, la natura della coscienza è stata studiata per migliaia di anni. Nella tradizione cristiana poi, anche i Padri del deserto usavano un metodo noto come “Preghiera del cuore” che aveva come scopo la scoperta del “costrutto topologico vivente del Sé” attraverso un’introspezione fenomenologica sperimentale (Louchakova, 2007, p. 82). Successivamente tale preghiera è stata adottata dalla Chiesa ortodossa, ma molto tempo prima, era già usata dagli antichi egizi, dagli ebrei e da altre culture mediterranee. Questa pratica è anche vicina alle tradizioni che coinvolgono l’autoindagine (AtmaVichara), lo shaivismo del Kashmir, così come la tradizione sufi e quella tantrica in India. (Louchakova, 2004). In questa presentazione, ci riferiamo ad un metodo contemporaneo basato sul cuore noto come meditazione intuitiva (IM) in quanto questo è leggermente più facile della “Preghiera del cuore” e può essere praticato da tutti indipendentemente dalla loro religione. Ha anche una teoria collegata, che può essere provata scientificamente con maggiore facilità.

La Teoria dei Sei Principali Livelli di Coscienza
La teoria dei sei livelli principali di coscienza di Arka (2009; 2013) è collegata alla definizione di Pura Coscienza, che lui considera come “un’entità potente ma principalmente non fisica che è il punto cardine di tutta la vita e attiva i sensi in ogni essere vivente. È altamente reattiva, espressiva e attiva molti livelli, specialmente nell’uomo “(Arka, 2013, p. 37). Secondo Arka (2013), nell’uomo questa intelligenza si manifesta anche attraverso un sottoinsieme chiamato “mente” comprendente a sua volta diversi livelli. Dato che siamo parte di questa intelligenza, possiamo usare il cursore della nostra mente superficiale per esplorare la natura della nostra coscienza muovendoci sopra o sotto la nostra mente pensante. Nelle pratiche di consapevolezza somatica come il metodo della meditazione intuitiva, si scende sotto la mente pensante. I diversi livelli mentali che Arka identifica nella sua teoria sono:
1) M (Mente) – Coscienza, 2) SM (Mente Subliminale) – Coscienza, 3) F (Mente Senziente) – Coscienza, 4) H (Emozionale – Cuore) – Coscienza, 5) HS (Cuore – Anima) – Coscienza and 6) PS (Puro Sé) – Coscienza (Arka, 2013; Lindhard, 2018).
Il primo livello, Mente – Coscienza (M), coinvolge il pensiero e “si manifesta in superficie alla regione cerebrale (e,) man mano che viene acuita dalla coltivazione dell’apprendimento, si evolve in una facoltà chiamata intelletto “(p. 37). Mente Subliminale – Coscienza (SM) o mente subcosciente, è al di sotto della mente superficiale e governa molte delle nostre attività quotidiane. Il Suo potenziale e la sua capacità “possono sembrare incredibili alla mente superficiale” (p. 37). Il livello successivo è quello della Mente Senziente – Coscienza (F) e comprende il sentimento. “Questa consapevolezza dei sentimenti in generale prevale nell’area del cuore e può quindi essere chiamata il Cuore della Coscienza del Cuore. Include una facoltà emotiva chiamata intuizione “. (p.37). Il quarto livello del Cuore Emozionale -Coscienza si sovrappone in qualche modo con il livello Mente Senziente – Coscienza. Qui “la presenza della mente superficiale è ridotta, ma è più integrata la presenza della mente subliminale. È formata dalle impressioni raccolte attraverso tutto ciò che hai imparato e sperimentato insieme attraverso la memoria della tua personalità “(pagg. 37-38). Il quinto livello, Cuore-Anima – Coscienza (SA) “è tra il cuore più profondo e l’ultimo essere essenziale (Anima). Qui (il praticante) sperimenta lo spazio interiore e l’universo mistico, dove le leggi della fisica iniziano a essere riassorbite e (uno) è condotto a sperimentare molte realtà alternative e possibilità che danno accesso alla propria anima “(p. 38). Anche il praticante diventa più connesso alla Natura e alle forze dell’Universo. Anche se Arka afferma che ci sono altri strati tra questi livelli che sono difficili da spiegare, l’ultimo e sesto livello che menziona è quello del Puro Sé – Coscienza (PS). Un altro nome per questo livello è Coscienza del Nucleo ed essa comprende “l’essenza stessa di tutta la tua presenza e di tutto ciò che senti, pensi e fai. È identificata come Anima o Sé “. (Arka, 2013, p. 38).

Risveglio o ritorno al risveglio degli strati più profondi
Mentre Arka (2013) parla di riavvolgere la nostra coscienza superficiale, il termine ri-risvegliare i  diversi livelli è probabilmente più preciso. Iniziamo il nostro viaggio alla scoperta del Sé da dove siamo al momento. Arka (2009) identifica la parte dell’individuo che si impegna in questo viaggio interiore, come “consapevolezza dell’Io”, “ego consapevolezza cosciente dell’Io” o “ego consapevolezza dell’Io”. Questa è il fulcro dei ricordi che compongono la nostra personalità. A questo punto, la maggior parte di noi ha sviluppato la nostra mente pensante, che, coltivata, si è sviluppata in intelletto. Questo livello è associato alla superficie della regione cerebrale del cervello. Poiché questa è solo la parte superficiale della nostra coscienza, abbiamo bisogno di dirigere il cursore della consapevolezza della nostra mente per andare avanti, sotto o sopra di essa. Siccome andare sotto è più facile (Arka, 2013), nel metodo Intuitive Meditation, i praticanti usano il tocco manuale per dirigere il cursore della mente e per andare dove vogliono che esso vada.
Nelle fasi iniziali, il praticante non combatte con la sua natura pensante o la sua mente, ma la invita ad andare dove vuole attraverso il tocco cosciente di 19 diverse parti del corpo. Quando è in combinazione con una respirazione ritmica e  una particolare vibrazione sonora, questo diventa un modo relativamente semplice per addestrare la mente superficiale a sottomettersi alla nostra volontà e al nostro intento. Questo metodo risveglia anche gli strati più profondi portando sempre più livelli di coscienza profondi alla consapevolezza. All’inizio e alla fine della pratica, questo metodo è anche accompagnato da un gesto che invita il praticante a portare la propria consapevolezza verso il centro della parte superiore del torace, noto come il centro del cuore.

Riavvolgimento della coscienza superficiale e sviluppo del corpo
Sembra che ci sia una relazione inversa tra riavvolgere la nostra coscienza superficiale e la sequenza del nostro sviluppo anatomico (Lindhard, 2020, in corso di stampa). Questa ipotesi potrebbe fare un po ‘di luce sull’organizzazione topografica dei livelli che incontriamo intraprendendo il viaggio interiore, così come su dove e perfino come i disturbi potrebbero trovarsi nel corpo. Questo potrebbe portare a una maggiore comprensione di alcuni disturbi somatici e comprendere l’ubicazione di ciò che Freud ha definito inconscio, un termine che ha reso popolare nella sua teoria psicoanalitica (Lindhard, 2020, in corso di stampa).

Esperienze individuali e comunanza tra esperienze
La storia della vita di qualcuno non è mai è la stessa di quella di un altro. Questo vale anche quando intraprendiamo il viaggio interiore. Ogni persona avrà le proprie esperienze uniche. Arka (2009; 2013), tuttavia, propone che vi sia una certa comunanza rispetto ciascuno dei livelli principali di coscienza che incontriamo nella nostra ricerca del Sé più profondo, che può essere scoperto e sperimentato dai praticanti. Anche gli scienziati possono apprendere qualcosa su questi livelli interrogando i praticanti sulle loro esperienze. Questo approccio è stato utilizzato durante la costruzione della scala nota come Feeling Consciousness Scale (FCS) (Lindhard, 2016). Le variabili ottenute provenivano da persone che avevano praticato regolarmente il metodo IM per circa due anni, supponendo che la consapevolezza dell’esperienza di questo gruppo, avrebbe potuto informare sulla qualità di coscienza che un principiante di IM potrebbe incontrare. Questo approccio può essere utilizzato anche per gli altri livelli, anche se bisogna ricordare che ogni persona parte da una diversa consapevolezza dei diversi livelli e progredisce al suo ritmo, quindi non possiamo avere una funzione lineare elaborando le variabili collegate ai livelli in funzione del tempo di pratica del metodo. Spesso avviene anche che  solo a posteriori alcuni praticanti possono identificare più facilmente gli aspetti della coscienza sperimentata durante un certo stadio.

Risultati scientifici relativi all’IM

I vantaggi complessivi di questo metodo devono ancora essere studiati scientificamente, ma la ricerca rispetto al terzo livello usando un disegno a misure ripetute, ha rivelato una differenza significativa di livello .001 tra i punteggi. In questo studio, 31 partecipanti hanno compilato la Scala della sensibilità mentale
(FCS) prima e dopo aver partecipato a cinque sessioni di formazione IM distribuite su 6 settimane (per un totale di 13,5 ore). La seconda volta che la scala di misura è stata gestita, sono state aggiunte diverse domande aperte.
Sia i punteggi della scala che le domande aperte indicavano che i partecipanti avevano riscontrato una maggiore consapevolezza basata sul sentire dopo aver ricevuto una formazione in IM (Lindhard, 2016; 2017; 2018). I risultati di questo studio sono indicativi e devono essere ripetuti usando una dimensione più grande del campione che includa anche più partecipanti maschi. Anche gli altri livelli devono essere oggetti di ricerca.

Preghiera del cuore
Sebbene non ci siano studi quantitativi sul metodo noto come Preghiera del Cuore, resoconti fenomenologici indicano che si ha  uno spostamento (della consapevolezza n.d.t.) dalla mente della testa alla mente del cuore. Nelle sue fasi iniziali, questa inizia “associando la ripetizione di nomi divini. . . con il senso somatico di sé nel petto “(Louchakova, 2005, p. 295).
Tuttavia, nella forma “contemporanea accelerata”, l’attenzione iniziale è fissata al petto per accedere alla “mente del cuore” gnostica. . . Da qui, l’analisi fenomenologica della Preghiera del cuore scopre la struttura interiore della coscienza all’interno di questa “mente del Cuore “in contrapposizione a” mente della testa “” (Louchakova, 2005, p. 295). Qui vediamo una distinzione tra la mente pensante e la mente del cuore. Inoltre, sottolinea come “i dati dei focus group mostrano che la coscienza intenzionale è associata al la testa di solito consiste invece di costrutti auto-riflettenti, analitici / sintetici, basati sulla logicaall’esperienza vissuta nel petto “(Louchakova, 2005, p. 295). In questo, la Preghiera del cuore è coerente con le esperienze dei livelli iniziali delineati da Arka (2013) nella sua teoria (Lindhard, 2016).

Feelings, Emotions and the Levels of Consciousness
As we descend from the thinking logical mind and enters into the deeper layers of our being,
our experiencing consciousness changes. It becomes more feeling based. The FCS consists,
among others, of variables such as a feeling of peace, intuition, being centered, aware of
oneself, present in one’s body, thoughts being calmer, and there is a feeling of energy. In
Lindhard’s study, the scale scores and answers to the open questions, confirmed the shift in
the experiencing consciousness of the participants regarding these variables (2016; 2017;
2018).
Our experiencing consciousness also becomes increasingly more emotional as we go deeper,
and this is probably more acute in women than in men, although this has not been researched.
At first, this can be highly disconcerting for the practitioner because, whereas feelings are
like water, “emotions are like waves” in the inner sea of consciousness” (Arka, 2003, p. 18).
There is a certain overlap between the feeling and emotional levels of consciousness, where
the more superficial emotions first come into awareness. This emotional layer is possibly
connected with the deeper heart mentioned by Prendergast (2019). There are also deeper,
more rhythmical waves, related to feelings of wellbeing and bliss that can be experienced by
the more seasoned meditator.
Meditators have always been expected to ride the changes which are happening inside, letting
the energy work its way through the co-called ‘blockages’. I have noticed that this is difficult
for some Westerners; it was in my case. I, as a teacher of IM, therefore, combine a heartbased therapy to help practitioners with this layer. This remedy involves uncoupling our
verbal identification with our emotions through changing ‘I am angry’ to ‘a part of me is
angry’. Just saying ‘a part of me is angry’, instead of ‘I am angry’, produces an enormous
change to one’s inner, somatic experience, and this can be verified by each person for him or
herself. It seems that our body does not distinguish outer events from stories we tell ourselves
through our inner dialogue of thoughts, so by changing the way we phrase our thoughts,
produces a change in our body’s reaction to them (Lindhard, 2015). The advantage of saying
‘a part of me is angry, anxious, or sad or whatever’ is that we do not go into denial and turn
the energy of that emotion into part of our shadow personality. This helps the intrepid
explorer of the inner world to also investigate where he or she keeps the various emotions
and ride the experiences that start occurring inside. Arka (2013) talks about becoming a
‘surfer’ of the inner world and becoming one with what arises. This is an important
suggestion, which gives practitioners a clue on how to ‘ride’ these inner experiences.
From teaching the IM method for over 15 years, I realize that we have many emotions in our
shadow and when we relax in meditation, they start to come into our awareness. Although
initially unpleasant, this is normal and gives us the opportunity of working with our shadow
emotional personality. Once the energy of a suppressed emotion is brought to the light, it
loses its potential to arise when we least expect. So, from this perspective, mental health
involves bringing our shadow emotions to the light.
It is also well known that the emotions we have in our shadow can be projected onto another
or even a group of people. This makes it particularly important that we work on the emotional
layer either through therapy, surfing the sensations during meditation, or a combination of
them both. It is also possible that some people discover their way through this layer which
might be equally as effective.
Emotions seem to be the glue that holds our old memories in place, and in the journey of
Self-discovery, these need to be brought into conscious awareness. Luckily, we do not need
to bring the memory of the event into awareness, but the inner sensations which are holding it
in place. I gained this insight from Levin’s method of healing trauma known as ‘somatic
experiencing’ (Levine, & Frederick, 1997). In meditation and probably other methods as
well, the practitioner sometimes receives a vision or has a dream which helps him or her to
see the traumatic event from a new and broader perspective.
For example, children who have been physically abused by one of their parents receive a
vision or feeling where they see that their mother or father had also been physically abused
when a child. Geldin’s (1981) work on the “felt sense” is related to this topic. “A felt sense
doesn’t come to you in the form of thoughts or words or other separate units but as a …bodily
feeling ((p.32). This understanding, coupled with letting go of the storage of the trauma in the
deeper consciousness through surfing the sensation in meditation, brings new life into the
system which may later be accompanied by a feeling of compassion towards one’s
ancestors.
Mental Disorders
Mental disorders can be divided into various broad categories, such as those linked with
emotions such as personality, mood, and anxiety, and those that rest on the patterns of
conduct of the person such as substance abuse and eating disorders.
As pointed out, emotions that are in our shadow may come to our surface awareness while we
are meditating. Although unpleasant, this is considered an opportunity to reintegrate them
consciously. In our ordinary life, they may also come to awareness when we are provoked, or
when something in the environment triggers them, including our inner stories we tell
ourselves. This can be overwhelming and cause the person to act in a way that is ‘out of
order’ and even lead him or her to act in a violent way against him or herself, or another
person.
Another psychological mechanism is a projection which involves projecting our shadow part
or parts onto another person or a group of people, and then condemning that trait in them.
One sees this in some parents’ overreaction to anger in their children. How often do we hear
‘you should not be angry’ expressed in an angry tone of voice, when the child is experiencing
anger? The parent often prefers to scold the manifestation of anger in the child than to face
their anger that is inside. To keep the parent’s love, the child starts a pattern whereby they
suppress this emotion and it becomes part of his or her shadow, hidden from others and
worse, hidden from the person him or herself, just like that of his or her parent.
A further example is when a baby is born into a family, the parents often expect the older
child to be delighted. Many aren’t, they are jealous and angry. A mother who has just given
birth to her second child shared with me that her firstborn told her that she wished her sister
would return to the belly of her mother. It is better to recognize the feelings of the child, yes,
I can feel that a part of you is jealous, angry and confused, this is difficult for you as before I
could give you most of my attention and now you have to share it with your sister who is
smaller than you. I appreciate this is not easy for you, and I am pleased you have shared your
thoughts with me. Maybe you would like to make some drawings of what you are feeling
(this helps the child identify the inner sensations). Even though now you have a sister, we
shall still be able to spend quality time together. I love you very much and when you are
feeling put out, tell me and we can talk about it. Here the anger and jealously are recognized,
but as parts, the mother shows that she understands the cause of the emotion and confirms
that she loves the child. Also, the mother suggests that the child can talk to her about his or
her feelings when he or she likes to. In this scenario, the love of the parent is not linked to the
emotional reaction of the child and the child does not need to repress what he or she is feeling
to retain the mother’s love.
Emotions we have seen, seem to belong to deeper levels of our consciousness, where the
physical heart possibly plays a role. This is consistent with the experiences of about 5 to 15
percent of people who, on receiving a heart transplant, can tap into the memories of the
donor, right down to their likes or dislikes. These reports lead to many questions concerning
memory and its storage. “Is it stored in the heart circulatory system below the neuroectoderm
layer of the brain, the whole of the inner, mesoderm layer, the heart as an organ, or even
outside of the system where the heart plays a role in its recovery?” (Lindhard, 2020, in
press).
Regarding disorders related to patterns of conduct, it seems that the person might be seeking
to go beyond his or her experiencing consciousness, which is then temporarily altered by a
substance like a drug or even food. This might give relief from an overactive or demanding
thinking mind for a short time as performing an outer action that is pleasurable, like eating,
might help a person escape from experiencing his or her consciousness. Physiological signals
(or ‘somatic markers’) linked to certain emotions associated with past outcomes, might also
influence these behavioral choices (Damasio et al, 1991). Many people prefer to keep active
rather than sit in meditation, little realizing that below their surface mind consciousness and
the activation of the emotional layer, are other levels which bring enormous joy once the
initial dross is cleared out.
Then there are disorders related to trauma, like post-traumatic stress disorders. Earlier I
suggested the glue that held old memories in place is an emotion. This makes clearing our
memories challenging, as this requires activating the sensation to do with the traumatic
memory including the emotion holding it in place, but this is much easier than activating the
memory itself. When this is done, according to Levine (1997), the person retraumatizes him
or herself. So, from this perspective, somatic focusing therapy or becoming one with the
sensations in meditation is a way we can slowly let go of our past.
More serious ailments like psychotic disorders such as schizophrenia are complex. Some
cases are related to trauma which has been compounded later with substance abuse.
Substances do have a great effect on our experiencing consciousness from cigarettes, alcohol
to the soft and hard drugs. A friend of mine who is diagnosed with schizophrenia has changed
her lifestyle to see if this helps with her symptoms of hearing voices. This includes giving up
alcohol, cigarettes, and coffee. She declares this has had a positive effect and now she is
trying different forms of meditation (Beyer, 2019). She also openly admits that she was
severely traumatized at one stage of her life, so it seems that the etiology of some mental
disorders is multiple.
The onset of schizophrenia also often occurs when the person is a vulnerable stage in their
life, like the beginning of adolescence. Whereas schizophrenia is seen as a medical issue in
Western society, in many traditional societies it is seen as a spiritual issue (Edgerton, 1980;
Gaines, 2014). Maybe Western Societies’ could learn more about ways of handling these
types of disorders from traditional societies. Many experiences are frightening when they are
way beyond our normal experiences, so the more we know about states, the easier it is for us
to understand certain inner experiences which are often considered as pathological. Possibly
with the right approach and training, the person can begin to cope with his or her inner world
in a new way.
There are also disorders known as cephalic disorders, which are usually congenital conditions
that are related to the development of the nervous system. The correlation of levels with
layers formed during the development of our body might lead to a greater understanding of
the experiencing consciousness of individuals whose brain development is arrested, like
children with hydranencephaly. These children do not go on to develop thinking mind
consciousness as the cerebral hemispheres in the cortex region of the brain, are completely or
partially filled with a membranous sac filled with cerebrospinal fluid (Global
Hydranencephaly Foundation, 2019), but that does not mean that they do not experience a
feeling heart-mind consciousness.
This also applies to people suffering from other types of cephalic disorders. The model of
consciousness presented here goes beyond that of certain neuroscientists who consider
consciousness is a product of the brain. As suggested previously, once we entertain that there
are different levels of consciousness, people with damage to the developing nervous system
does not mean that they are not conscious, it just means that they might not be able to
develop an intellectual consciousness. When we discover and recover our ability to access the
deeper levels of consciousness, we realize that experiencing these deeper levels can add
another dimension to our life. This implies that that experiencing consciousness of children
with certain cephalic disorders might be satisfying but not necessarily complete. However, if
they have a lot of unresolved emotional issues, their experiencing consciousness might be
dominated by unresolved emotional issues which, depending on the emotion, can give rise to
outbursts of anger leading to aggressive acts against themselves or others.
Our body as Container
We live in a body that can be seen as a type of container (Arka, 2003). It is formed in
gradational degrees linked to layers, where genes, the environment, and a non-physical yet
powerful entity plays a pivotal role. This non-physical entity as a force can be seen as
dividing into three forces which are related to the development, maintenance, and destruction
of every cell as well as the whole material body of a living organism. In biology, we talk of
these three forces as anabolism, metabolism, and catabolism (Bhakti Niskama Shanta, 2015).
Through mishaps during pregnancy, we know the environment plays an important role,
primarily through the mother. “What mothers eat, drink, and feel—the environments which
they experience—affect daily the neural development of their unborn child” (Scheibel, in
Lindhard, 2016, p. 91). This includes substance abuse by the mother and possibly also her
thoughts. It seems that our thoughts, which can be considered as containing a certain
quantum of energy, affect our body (Lindhard, 2015), but we do not know how the thoughts
of the mother might affect the growing body of the embryo or its consciousness.
In the case of the human, uterine life spans an extended period and even after birth, the baby
is dependent on its caretakers for many years. During these periods many things can happen
that shape the consciousness of the growing being, especially emotionally. We know from
Harlow’s monkeys, that infants need much more than just food and shelter to develop into
beings with adequate social skills, for in the experiment when contact with a live mother was
absent and the infants were cared for by a cloth or wire mother, the infant monkeys did not
know how to relate to their tribe when they were reintroduced. The “social isolated monkeys
also showed disturbing behavior, hyperactive behavior and even self-mutilation and when
reintroduced to the group, they were “unsure of how to interact — many stayed separate from
the group, and some even died after refusing to eat” (APS, n.d. para. 2). It seems human
babies, like those infant monkeys, need affection, feeling and contact to adequately develop
their social skills. In humans, we talk of love, and the love of the mother has always been
considered as being truly special.

Past Experiences
We all have undergone negative experiences during our lives, some more than others and
these experiences are bound to leave a mark on our consciousness. These experiences can
radically affect our lives, but just how and how much are difficult to say. Developing
thinking mind consciousness and our intellectual skills are highly valued in our society but
this ability does not mean our emotional skills are well evolved. The model presented here,
suggests that there are feeling, and emotional levels below our surface mind level of
consciousness, where the mind of the heart plays a key role. This is supported by Armour
(1991; 2007; 2008) who has shown that the heart has an intrinsic nervous system of its own
and by McCraty (2009) who has found that the heart sends more signals to the brain than vice
versa. It has been suggested here that through our will we can direct the cursor of our mind
into the deeper layers of our being and rewind our history so that we can find our true nature
of deeper Self that pervades our being and is beyond. This experience has a vast impact on
the person. Saints and sages of all traditions who follow a mystical path are a testimony to the
tremendous change that they undergo through this experience. However, not all individuals
are interested or willing to undertake this inner journey to the end, but as I have indicated in
this paper, there are vast benefits if we can reconnect to our feeling heart mind and also
overcome the surface emotions which start manifesting themselves during the initial phases
of our inner journey.
Learning to develop our intellectual mind is not enough for full all-round satisfaction in life.
It is well known that emotions can affect or bias human decision-making processes
(Lowenstein, & Lerner, 2003; Pfister & Böhm, 2008) and if these decisions are based on
unresolved emotional issues to do with our past, this can have vast consequences for us and
even other people, especially if that person holds a position of power.

Discussion & Conclusions
The good news for humans is that despite negative experiences related to our past, we or at
least most of us, can rewind our surface consciousness and integrate our past occurrences in
new ways, whether we do it through meditation, therapy or through our self-discovered
manner. Whether all of us can rewind all our past experiences is uncertain, substance abuse in
various phases of our life may leave our system seriously impaired. In the yogic tradition
where the practitioner is seeking mystical union between the individual spirit or self with the
Universal Spirit or Self (Ayush, n.d. para.1), the practitioner often follows a strict diet, but
this topic is beyond our analysis here.
This approach throws new light on mental disorders, by suggesting that many pathologies
related to emotions can be overcome if the person is willing to start the inner journey through
whatever method he or she feels attracted to. For this, we probably need more people who
can facilitate others in their journey if they require help.
Based on the Theory of the Six Main Levels of Consciousness, we realize that developing
thinking mind consciousness is not the complete story and that below mind consciousness
related to the neural part of the forebrain, we have other levels that we can tap into and
rewind our history which includes integrating traumatic experiences in a new way. These
levels are possibly connected with the inner meso-(derm) layer (Lindhard, 2020, in press).
We need to recognize that developing our intellectual capacity will not bring complete
satisfaction and that people, particularly youngsters, need affection, feeling and contact to
adequately develop their social skills. The tendency of mothers to return to work when the
infant is still very young may result in deficits in the child’s emotional development and we
need to be conscious of this. Our present-day educational system, which is primarily
concerned with developing the intellectual capacity of children, also needs to be aware of this
and maybe consider combining intellectual training with ways of overcoming emotional
problems (Lindhard, 2019).
If policymakers become aware of children’s need for adequate ‘mothering’ and the
importance of this to their emotional stability, they could look for a way of giving financial
incentives to mothers to look after their children for a certain period before returning to work.
This might not only save taxpayers thousands of euros needed to assist people with emotional
problems later on in their lives, but it could also help create a society that is more stable and
balanced.
On a theoretical level, the Theory of the Six Main Levels of Consciousness indicates that our
thinking Mind-Consciousness is only one level and that below this we have other levels that
can be accessed and experienced by directing the cursor of our mind into the deeper levels.
From the perspective presented, we have a ‘mind’ connected with thinking and the cerebral
area of the brain, but below this, we have a feeling-based mind comprising of several levels
connected with the heart. This does not mean that these deeper layers are not reflected in
certain areas of the brain, but it seems we experience them through the body. Some early
experiences also might predate neural development. We have also implied that to transit
through the levels, we have to learn to surf the waves of experience that occur in the sea of
our inner consciousness. Allowing our emotions, which are in our shadow or related to past
traumatic events to come to our conscious awareness, enables us to transmute the energy
behind them. When we can distinguish what is happening outside in a way that is not
influenced by our unconscious emotions, it enables us to act more appropriately, rather than
reacting in a way conditioned by our past. As emotions seem to lose their power when they
are acknowledged, bringing them to the light of awareness could bring about many changes,
including our tendency to project our unacknowledged emotions onto others.
The suggestions put forward here warrant more scientific investigation as learning to surf the
sensations, mitigating the effect of trauma, and bringing the shadow emotional aspects of our
personality, like anger, to the light of conscious awareness, appears to be some of the
requisites for mental health and creating a more harmonious, feeling-based, sensitive, and
conscious society.
.
Acknowledgments: I am very grateful to the philosopher and yogi Srinivas Arka who inspired and
encouraged me to think, feel, and see things in their true perspective, through science, logic, and
intuitive experience.
Received February 17, 2020; Accepted February 27, 2020
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